2 Kings 2:1
Verse
Context
Elijah Taken Up to Heaven
1Shortly before the LORD took Elijah up to heaven in a whirlwind, Elijah and Elisha were on their way from Gilgal, 2and Elijah said to Elisha, “Please stay here, for the LORD has sent me on to Bethel.” But Elisha replied, “As surely as the LORD lives and as you yourself live, I will not leave you.” So they went down to Bethel.
Sermons
William P. Nicholson
Harold Wildish
David Ravenhill
Phil Beach Jr.
T. Austin-SparksSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When the Lord would take up Elijah - It appears that God had revealed this intended translation, not only to Elijah himself, but also to Elisha, and to the schools of the prophets, both at Beth-el and Jericho, so that they were all expecting this solemn event.
John Gill Bible Commentary
And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind,.... Thereby lifting him up from the earth, and which, as it was the purpose and will of God, Elijah had notice of, as appears by his motions to different places, under a divine direction: that Elijah went with Elisha from Gilgal, where it seems they met, a place where the Israelites first pitched when they came over Jordan, and where the tabernacle was for some time, and was famous for religious services, see Jos 4:19.
Matthew Henry Bible Commentary
Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told, I. That God had determined to take him up into heaven by a whirlwind, Kg2 2:1. He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein, 1. God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in. 2. He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life. 3. He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever. II. That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him. Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, Kg2 2:2, Kg2 2:4, Kg2 2:6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but, 1. Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while. 2. Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last. III. That Elijah, before his departure, visited the schools of the prophets and took leave of them. It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, Pe2 1:15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them. IV. That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and, 1. They told Elisha of it, both at Bethel (Kg2 2:3) and at Jericho (Kg2 2:5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, Joh 16:6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zac 2:13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend (Kg2 2:7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see. V. That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, Kg2 2:8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia - the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?
Tyndale Open Study Notes
2:1-18 Elijah’s translation into heaven transferred the prophetic mantle to Elisha.
2 Kings 2:1
Elijah Taken Up to Heaven
1Shortly before the LORD took Elijah up to heaven in a whirlwind, Elijah and Elisha were on their way from Gilgal, 2and Elijah said to Elisha, “Please stay here, for the LORD has sent me on to Bethel.” But Elisha replied, “As surely as the LORD lives and as you yourself live, I will not leave you.” So they went down to Bethel.
- Scripture
- Sermons
- Commentary
The Double Portion / the Baptism of the Spirit
By William P. Nicholson1.7K57:002KI 2:1JER 17:5MAT 6:33MAT 16:24ROM 10:91CO 1:251CO 9:22In this sermon, the preacher emphasizes the importance of being chosen by God to do His work, even if one feels insignificant or weak. He uses the analogy of wearing multiple layers of animal skins to illustrate the weight and responsibility of preaching the word of God. The preacher also highlights the need for a burning enthusiasm for God, rather than just a superficial love for Him. He warns against being complacent in one's faith and encourages listeners to seek a double portion of God's blessings through obedience and a willingness to be used by Him.
Elijah and Elisha 02 ~ Keswick Conference 1970
By Harold Wildish75652:05Keswick2KI 2:1In this sermon, the speaker discusses the story of Elijah and Elisha from the Bible. Elisha asks for a double portion of Elijah's spirit before he is taken away. The speaker draws parallels between this story and Jesus' sacrifice on the cross, emphasizing the importance of faith and setting our focus on God. The speaker also mentions Jesus' promise that those who believe in him will do even greater works than he did.
Preparation for the Prophetic, Part 2
By David Ravenhill4833:23Prophetic MinistrySpiritual PreparationProphetic2KI 2:1David Ravenhill emphasizes the necessity of spiritual preparation for prophetic ministry, using the journey of Elisha with Elijah as a metaphor. He highlights that Gilgal represents a starting point for spiritual growth, while Bethel signifies the importance of understanding one's spiritual roots and the need for revelation. Ravenhill warns against becoming complacent in past victories, urging believers to move beyond mere knowledge of sanctification and holiness to actively pursue God's calling. He stresses the importance of recognizing the true condition of the church and the role of the prophetic in restoration, culminating in the necessity of a 'Jordan experience'—a place of humility and surrender before asking for God's anointing. Ultimately, he calls for a commitment to pressing forward in faith and not settling for less than God's best.
The Dangers of Self Deception Part 3 - Will We Go on With God
By Phil Beach Jr.201:07:11Following ChristSelf-DeceptionDeception2KI 2:1Phil Beach Jr. emphasizes the dangers of self-deception in the Christian walk, urging believers to respond to God's persistent call and to examine their hearts for true devotion to Christ. He warns against the complacency that comes from making excuses and highlights the need for a passionate, inward commitment to follow Jesus wholeheartedly, rather than settling for a superficial faith. Beach draws parallels between the biblical figures of Elijah and Elisha, illustrating the importance of perseverance in following God's leading, even when it seems comfortable to stay put. He calls for a deep, genuine relationship with God that transcends mere religious activity, urging listeners to forsake distractions and idols that cloud their vision of Christ. Ultimately, he challenges the congregation to awaken their hearts and respond to God's call to deeper discipleship.
Asking a Hard Thing
By Phil Beach Jr.1647:36SonshipChristian LifeSpiritual Authority2KI 2:1Phil Beach Jr. emphasizes the significance of asking for a 'hard thing' in our relationship with God, using the story of Elisha's request for a double portion of Elijah's spirit as a foundation. He explains that this request is not about seeking power or authority, but rather about desiring a deeper relationship with God and embodying the character of Christ. The sermon challenges listeners to examine their motives for wanting spiritual gifts and to understand that true sonship requires dying to self and following Jesus wholeheartedly. Beach calls for a revival that focuses on character transformation rather than mere displays of power, urging believers to drop their personal ambitions and follow Christ's example. Ultimately, he invites the congregation to seek a genuine awakening to the call of God in their lives.
Seek Desperately for the Baptism in the Holy Spirit
By Zac Poonen0Desire for the Holy SpiritPersistence in Faith2KI 2:1Zac Poonen emphasizes the importance of seeking the baptism in the Holy Spirit with the same persistence as Elisha demonstrated in following Elijah. Elisha's desire for a double portion of Elijah's spirit illustrates the need for believers to pursue a deeper relationship with God rather than settling for less. Poonen encourages Christians to not be satisfied with partial experiences but to press on for God's best, reminding them that the baptism in the Holy Spirit is a significant and challenging request that requires faith and focus on Jesus as the true Baptizer. He highlights that true anointing will manifest in one's life and ministry, reflecting the transformative power of the Holy Spirit. Ultimately, Poonen assures that those who earnestly seek will not be disappointed by God.
The Victory Over the Powers of Darkness
By T. Austin-Sparks0DEU 8:102KI 2:12KI 6:15JHN 14:12EPH 1:3EPH 2:51PE 5:81JN 5:4REV 1:18T. Austin-Sparks preaches on the journey of Elijah and Elisha from Gilgal to Jordan, highlighting the spiritual significance of each location - Bethel, Jericho, and Jordan. The sermon emphasizes the importance of faith in overcoming the powers of darkness, the victory over death through Christ's resurrection, and the need for unity and fellowship in spiritual battles. It also underscores the significance of desiring the Spirit of Christ over earthly power, the manifestation of victory over death in the church, and the consequences of rejecting heavenly visions and heavenly authority.
Elijah's Mantle
By Richard E. Bieber02KI 2:1MAT 4:7MAT 28:18LUK 3:16JHN 14:12ACT 1:8ACT 2:2REV 12:11Richard E. Bieber preaches on the authority and power given by Jesus to make disciples of all nations, emphasizing the need for believers to operate under this authority to manifest the reality of Jesus in their lives. The sermon highlights the importance of pursuing and living under the mantle of Elijah, symbolizing the Spirit of the Lord, to bring healing, hope, and transformation to those in need. Through examples from Elisha, John the Baptist, and Jesus, the sermon encourages relentless pursuit of the Holy Spirit and bold, disruptive action in the power of God's Spirit to reveal the living Jesus to the world.
The Blessedness of the Unoffended
By T. Austin-Sparks0FaithfulnessOvercoming Offense2KI 2:1T. Austin-Sparks emphasizes the importance of remaining unoffended by God's ways, using the story of Elijah and Elisha to illustrate how Elisha's unwavering commitment led to a double portion of Elijah's spirit. He highlights that being offended can stem from feelings of rejection or indifference from God, as seen in John the Baptist's doubts while in prison. Sparks reassures that God understands our struggles and offers blessings to those who do not stumble over Him. The sermon encourages believers to hold onto their confidence in God, especially during trials, as it leads to great rewards. Ultimately, the message is about the blessedness of those who remain steadfast in faith despite challenges.
Master and Servant
By D.L. Moody0Commitment to GodSpiritual Empowerment2KI 2:1D.L. Moody emphasizes the profound relationship between Elijah and Elisha, illustrating Elisha's unwavering commitment to his master as he follows him to various locations despite being urged to stay behind. Elisha's request for a double portion of Elijah's spirit signifies a deep desire for spiritual empowerment and a legacy of faith. Moody encourages believers to seek the same fervor and anointing of the Holy Spirit, urging them to reject worldliness and pursue a powerful relationship with God. The sermon calls for a passionate prayer for the Spirit of God to ignite a transformative fire within the church and individual lives.
Bypassing Death
By Theodore Epp0FaithfulnessSpiritual Maturity2KI 2:1Theodore Epp reflects on the poignant moment of Elijah's translation to heaven, emphasizing that he was taken without experiencing death. Despite a ministry that spanned many years, Elijah's public life was brief, and he had once wished for death during a time of despair. However, when the time for his ascension arrived, he was grateful for God's plan. The journey to his ascension served as a test for Elisha, who was to succeed him, highlighting the importance of obedience and maturity in faith. Epp concludes that to witness God's glory and participate in His work, believers must grow in their relationship with Christ.
The Last Journey of Elijah With Elisha
By T. Austin-Sparks0Zeal for GodHeavenly Fullness2KI 2:1T. Austin-Sparks explores the profound journey of Elijah and Elisha, emphasizing the significance of zeal for the Lord as a pathway to heavenly fullness. He illustrates how Elijah's life, marked by a deep jealousy for God's rights, culminates in his ascension to heaven, while Elisha's unwavering commitment reflects the continuation of that divine purpose on earth. The sermon highlights the importance of setting aside the self-life, engaging in true fellowship, and overcoming spiritual challenges to embody the fullness of Christ. Sparks draws parallels between the journey from Gilgal to Jordan, representing stages of spiritual growth and victory over death, ultimately calling believers to a deeper devotion and expression of God's glory. The message encourages the church to actively pursue a life that reflects Christ's victory and presence in the world.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
When the Lord would take up Elijah - It appears that God had revealed this intended translation, not only to Elijah himself, but also to Elisha, and to the schools of the prophets, both at Beth-el and Jericho, so that they were all expecting this solemn event.
John Gill Bible Commentary
And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind,.... Thereby lifting him up from the earth, and which, as it was the purpose and will of God, Elijah had notice of, as appears by his motions to different places, under a divine direction: that Elijah went with Elisha from Gilgal, where it seems they met, a place where the Israelites first pitched when they came over Jordan, and where the tabernacle was for some time, and was famous for religious services, see Jos 4:19.
Matthew Henry Bible Commentary
Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told, I. That God had determined to take him up into heaven by a whirlwind, Kg2 2:1. He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein, 1. God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in. 2. He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life. 3. He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever. II. That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him. Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, Kg2 2:2, Kg2 2:4, Kg2 2:6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but, 1. Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while. 2. Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last. III. That Elijah, before his departure, visited the schools of the prophets and took leave of them. It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, Pe2 1:15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them. IV. That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and, 1. They told Elisha of it, both at Bethel (Kg2 2:3) and at Jericho (Kg2 2:5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, Joh 16:6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zac 2:13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend (Kg2 2:7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see. V. That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, Kg2 2:8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia - the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?
Tyndale Open Study Notes
2:1-18 Elijah’s translation into heaven transferred the prophetic mantle to Elisha.