2 Kings 2:13
Verse
Context
Elijah Taken Up to Heaven
12As Elisha watched, he cried out, “My father, my father, the chariots and horsemen of Israel!” And he saw Elijah no more. So taking hold of his own clothes, he tore them in two.13Elisha also picked up the cloak that had fallen from Elijah, and he went back and stood on the bank of the Jordan. 14Then he took the cloak of Elijah that had fallen from him and struck the waters. “Where now is the LORD, the God of Elijah?” he asked. And when he had struck the waters, they parted to the right and to the left, and Elisha crossed over.
Sermons
David Wilkerson
C.I. Scofield
Zac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
He took up also the mantle of Elijah--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.
John Gill Bible Commentary
And he took the mantle of Elijah that fell from him, and smote the waters,.... He wrapped it together, as Elijah had done, and smote the waters in like manner, to make trial whether he had the same spirit and power conferred on him: and said, where is the Lord God of Elijah? let him appear now, and show his power as he did by him; he knew the mantle would not do without the Lord, and the exertion of his might: and when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret (n) "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Isa 43:13. Athanasius (o) interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth (p). and Elisha went over; the river Jordan, as on dry land. (n) Apud Flamin. Nobil. in loc. So Suidas in voce (o) De Commun. Essent. Patris, &c. vol. 1. p. 374. See Weemse of the Moral Law, l. 1. c. 7. p. 162. (p) Dissert. de Eliae Nomine, &c. sect. 11, 12.
Matthew Henry Bible Commentary
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, Kg2 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 Kg1 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, Kg1 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, Kg2 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 (Kg2 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, Kg2 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, Kg2 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, Kg2 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? Kg2 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.
Tyndale Open Study Notes
2:13-15 Elisha picked up Elijah’s cloak and successfully parted the Jordan River. Elisha was indeed Elijah’s successor, as the other prophets recognized.
2 Kings 2:13
Elijah Taken Up to Heaven
12As Elisha watched, he cried out, “My father, my father, the chariots and horsemen of Israel!” And he saw Elijah no more. So taking hold of his own clothes, he tore them in two.13Elisha also picked up the cloak that had fallen from Elijah, and he went back and stood on the bank of the Jordan. 14Then he took the cloak of Elijah that had fallen from him and struck the waters. “Where now is the LORD, the God of Elijah?” he asked. And when he had struck the waters, they parted to the right and to the left, and Elisha crossed over.
- Scripture
- Sermons
- Commentary
Our Inheritance
By David Wilkerson1Inheritance in ChristRighteousness1KI 21:32KI 2:13MAT 6:33ROM 3:222CO 5:21GAL 3:29EPH 1:11COL 3:3HEB 10:141PE 1:4David Wilkerson emphasizes the significance of our inheritance in Christ, comparing it to Elisha receiving Elijah's cloak, which symbolizes the perfect righteousness bestowed upon us by Jesus. This righteousness is our inheritance, meant to be valued and sought after, just as Naboth fiercely protected his vineyard from King Ahab. Wilkerson urges believers to understand that this inheritance is a gift from God, providing us with the ability to stand justified in His presence. He encourages us to pursue this righteousness diligently, as it is an unshakeable foundation that no external force can take away. Ultimately, we are called to claim and cherish this divine legacy, seeking God's kingdom and His righteousness above all else.
Elisha Succeeds Elijah
By C.I. Scofield02KI 2:13C.I. Scofield preaches on the powerful lessons found in 2 Kings 2:12-22. The sermon delves into the importance of meeting divine conditions, the energy of faith that relies on God's faithfulness, the consequences of knowledge without faith, and the manifestation of Spirit power through unwavering faith. The lesson emphasizes the deep faith of Elisha and the contrast between man-made prophets with knowledge but lacking faith and God-made prophets with triumphant faith.
(Needed-Men of God) 4. an Anointed Man
By Zac Poonen02KI 2:13ISA 10:27ZEC 4:6MAT 3:16ACT 1:8ACT 10:381CO 4:192CO 3:5EPH 1:19PHP 3:10Zac Poonen preaches on the importance of the anointing of the Holy Spirit in fulfilling God's will in our service, emphasizing the need for the Spirit's power to rest upon us. He highlights that the unmistakable evidence of the anointing is power, not eloquence or emotional displays. Poonen stresses the necessity of discernment in distinguishing true anointing from counterfeit manifestations, emphasizing that spiritual vision comes through the Holy Spirit alone. He challenges believers to thirst for the anointing, maintain purity of motive, and have no love for the world, in order to be part of a triumphant remnant that brings life out of spiritual death.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
He took up also the mantle of Elijah--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.
John Gill Bible Commentary
And he took the mantle of Elijah that fell from him, and smote the waters,.... He wrapped it together, as Elijah had done, and smote the waters in like manner, to make trial whether he had the same spirit and power conferred on him: and said, where is the Lord God of Elijah? let him appear now, and show his power as he did by him; he knew the mantle would not do without the Lord, and the exertion of his might: and when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret (n) "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Isa 43:13. Athanasius (o) interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth (p). and Elisha went over; the river Jordan, as on dry land. (n) Apud Flamin. Nobil. in loc. So Suidas in voce (o) De Commun. Essent. Patris, &c. vol. 1. p. 374. See Weemse of the Moral Law, l. 1. c. 7. p. 162. (p) Dissert. de Eliae Nomine, &c. sect. 11, 12.
Matthew Henry Bible Commentary
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, Kg2 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 Kg1 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, Kg1 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, Kg2 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 (Kg2 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, Kg2 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, Kg2 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, Kg2 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? Kg2 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.
Tyndale Open Study Notes
2:13-15 Elisha picked up Elijah’s cloak and successfully parted the Jordan River. Elisha was indeed Elijah’s successor, as the other prophets recognized.