2 Kings 2:9
Verse
Context
Elijah Taken Up to Heaven
8And Elijah took his cloak, rolled it up, and struck the waters, which parted to the right and to the left, so that the two of them crossed over on dry ground. 9After they had crossed over, Elijah said to Elisha, “Tell me, what can I do for you before I am taken away from you?” “Please, let me inherit a double portion of your spirit,” Elisha replied.
Sermons
Vance Havner
David Wilkerson
T. Austin-SparksDavid Wilkerson
Carter ConlonT. Austin-Sparks
Stephen KaungSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
A double portion of thy spirit be upon me - This in reference to the law, Deu 21:17 : He shall acknowledge the first-born, by giving him a Double Portion of all that he hath-the right of the first-born is his. Elisha considered himself the only child or first-born of Elijah, as the disciples of eminent teachers were called their children; so here he claims a double portion of his spiritual influence, any other disciples coming in for a single share only. Sons of the prophets means no more than the disciples or scholars of the prophets. The original words פי שנים pi shenayim, mean rather two parts, than double the quantity.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After crossing the Jordan, Elijah allowed his servant and companion to make one more request before he was taken away, in the full confidence that the Lord would fulfil it in answer to his prayer; and Elisha asked, "Let בּרוּחך פּי־שׁנים, διπλᾶ ἐν πνεύματί σου, i.e., a double portion in (of) thy spirit be granted to me." This request has been misunderstood by many translators, from Ephraem Syrus down to Kster and F. W. Krummacher, who have supposed that Elisha wished to have a double measure of Elijah's spirit ("that thy spirit may be twofold in me:" Luther after the Vulgate, "ut fiat in me duplex spiritus tuus"); and some have taken it as referring to the fact that Elisha performed many more miracles and much greater ones than Elijah (Cler., Pfeiffer, dub. vex. p. 442), others to the gift of prophecy and miracles (Kster, die Proph. p. 82), whilst others, like Krummacher, have understood by it that the spirit of Elisha, as an evangelical spirit, was twice as great as the legal spirit of Elijah. But there is no such meaning implied in the words, nor can it be inferred from the answer of Elijah; whilst it is impossible to show that there was any such measure of the Spirit in the life and works of Elisha in comparison with the spirit of Elisha, although his request was fulfilled. The request of Elisha is evidently based upon Deu 21:17, where בּ פּי־שׁנים denotes the double portion which the first-born received in (of) the father's inheritance, as R. Levi b. Gers., Seb. Mnst., Vatabl., Grot., and others have perceived, and as Hengstenberg (Beitrr. ii. p. 133f.) in our days has once more proved. Elisha, resting his foot upon this law, requested of Elijah as a first-born son the double portion of his spirit for his inheritance. Elisha looked upon himself as the first-born son of Elijah in relation to the other "sons of the prophets," inasmuch as Elijah by the command of God had called him to be his successor and to carry on his work. The answer of Elijah agrees with this: "Thou hast asked a hard thing," he said, because the granting of this request was not in his power, but in the power of God. He therefore made its fulfilment dependent upon a condition, which did not rest with himself, but was under the control of God: "if thou shalt see me taken from thee (לקּח, partic. Pual with the מ dropped, see Ges. 52, Anm. b; Ewald, 169, d.), let it be so to thee; but if not, it will not be so." From his own personal inclination Elijah did not wish to have Elisha, who was so closely related to him, as an eye-witness of his translation from the earth; but from his persistent refusal to leave him he could already see that he would not be able to send him away. He therefore left the matter to the Lord, and made the guidance of God the sign for Elisha whether the Lord would fulfil his request or not. Moreover, the request itself even on the part of the petitioner presupposes a certain dependence, and for this reason Elisha could not possibly desire that the double measure of Elijah's spirit should be bestowed upon him. A dying man cannot leave to his heir more than he has himself. And, lastly, even the ministry of Elisha, when compared with that of Elijah, has all the appearance of being subordinate to it. He lives and labours merely as the continuer of the work already begun by Elijah, both outwardly in relation to the worshippers of idols, and inwardly in relation to the disciples of the prophets. Elisha performs the anointing of Jehu and Hazael, with which Elijah was charged, and thereby prepares the way for the realization of that destruction of Ahab's house which Elijah predicted to the king; and he merely receives and fosters those schools of the prophets which Elijah had already founded. And again, it is not Elisha but Elijah who appears as the Coryphaeus of prophecy along with Moses, the representative of the law, upon the mount of transfiguration (Mat 17:3). - It is only a thoroughly external mode of observation that can discover in the fact that Elisha performed a greater number of miracles than Elijah, a proof that the spirit of Elijah rested doubly upon him.
Jamieson-Fausset-Brown Bible Commentary
Elijah said unto Elisha, Ask what I shall do for thee--trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it. let a double portion of thy spirit be upon me--This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [Deu 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.
John Gill Bible Commentary
And he said, thou hast asked a hard thing,.... Not a common privilege, but what is rarely enjoyed, and difficult to obtain, few are so favoured of God: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee, but if not, it shall not be so; meaning, that if his rapture was visible to Elisha, and he was favoured with a sight of his assumption, and be an eyewitness of it, this would be a token both to Elijah that it was agreeable to the Lord to ask of him this favour for him, and to Elisha to expect it, otherwise not.
Matthew Henry Bible Commentary
Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, Kg1 19:19. 1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us. 2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well. 3. Elijah promised him that which he asked, but under two provisos, Kg2 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Act 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good. II. Elijah is carried up to heaven in a fiery chariot, Kg2 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told, 1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, Co1 14:4. Christ ascended as he was blessing his disciples. 2. What convoy his Lord sent for him - a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11, Isa 40:31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Psa 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Psa 68:17), and he is said to ride upon a cherub (Psa 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zac 1:8; Zac 6:1. Compare Rev 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated. 3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him. 4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive. "But where he stopped will ne'er be known, 'Till Phenix-nature, aged grown, To a better being shall aspire, Mounting herself, like him, to eternity in fire." - Cowley Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension. III. Elisha pathetically laments the loss of that great prophet, but attends him with an ecomium, Kg2 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Act 1:10. he saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."
Tyndale Open Study Notes
2:9-10 A firstborn son, as the primary heir, inherited a double share of his father’s estate (Deut 21:17); Elisha asked that Elijah’s God-given spiritual abilities and privileges might continue to live through him.
2 Kings 2:9
Elijah Taken Up to Heaven
8And Elijah took his cloak, rolled it up, and struck the waters, which parted to the right and to the left, so that the two of them crossed over on dry ground. 9After they had crossed over, Elijah said to Elisha, “Tell me, what can I do for you before I am taken away from you?” “Please, let me inherit a double portion of your spirit,” Elisha replied.
- Scripture
- Sermons
- Commentary
Holy Man of God
By Vance Havner8.7K27:50Men Of God2KI 2:92KI 4:9MAT 5:48MAT 6:331TH 4:13HEB 12:14REV 4:8In this sermon, the speaker reflects on the secret of someone's strength and influence over others. He emphasizes the importance of love and its impact on our lives. The speaker shares his personal experience of being moved by the words of the Bible, specifically from the 15th chapter of the First Corinthians. He encourages the audience to go the extra mile in prayer, Bible study, and communion with God. The sermon also includes anecdotes about mountain preachers and their passionate question, "How far have you gone?" to challenge listeners to evaluate their commitment to their faith.
The Mantle of Elijah - Part 1
By David Wilkerson3.5K30:092KI 2:92CH 7:14ISA 6:8JHN 14:12ROM 12:21CO 10:11EPH 5:162TI 1:6JAS 4:41PE 5:8
This sermon focuses on the story of Elijah and Elisha from 2 Kings 2, highlighting the passing of the mantle from Elijah to Elisha and the desire for a double portion of God's Spirit for each succeeding generation. It emphasizes the need for greater faith, miracles, and anointing of the Holy Spirit in our lives today. The journey of Elijah and Elisha through Bethel and Jericho symbolizes the challenges and societal issues we face, urging us to discern the spiritual condition of our surroundings and seek revival.
Ressurection: A Living Personal Reality
By T. Austin-Sparks2.2K26:152KI 2:9In this sermon, the speaker emphasizes the importance of staying close to life and keeping our ambitions and quests for enlargement and increase in line with the work of the Lord. The story of Elisha and the floating axe head is used as an example of a miraculous reversal of the natural order. The speaker highlights that by nature, we are prone to sinking and being pressed down, especially when faced with spiritual demands. However, with the Holy Spirit in us, there is a reversal of nature, causing us to rise and go on in the work of the Lord. The message is that everything we use in the work of the Lord must be firsthand and a true part of our own being and experience.
The Mantle of Elijah - Part 2
By David Wilkerson2.1K30:122KI 2:92KI 2:21PSA 51:10MAT 5:8ACT 1:81CO 2:4EPH 5:26HEB 12:14JAS 4:8
This sermon delves into the story of Elijah and Elisha, highlighting the need for a double portion of the Holy Spirit to face the challenges of a wicked society and a dead church. It emphasizes the importance of not being satisfied with past miracles but seeking a fresh touch from God to bring healing and revival. The message underscores the necessity of purity in preaching the gospel and the power of being shut in with God to receive a new anointing for ministry.
The Cost of the Resurrection Life
By Carter Conlon2.1K49:02Resurrection LifeGEN 32:261KI 19:202KI 2:9AMO 3:3MAT 6:33MRK 10:51EPH 3:14In this sermon, the preacher talks about how the Lord instructed the early army to conquer their captivity by simply walking around it and praising God. He shares his personal experience of being set free from nine years of intense fear and panic attacks by trusting in God's promises. The preacher emphasizes that we should not share our lives with the strongholds and fears that have been planted in us, but instead trust in God to lead us to victory. He encourages the audience to believe in God's power to break down the walls of captivity in their lives and receive the blessings that come with it.
Resurrection: A Living Personal
By T. Austin-Sparks2.0K26:15Resurrection2KI 2:9In this sermon, the speaker emphasizes the importance of staying close to life and keeping our ambitions and quests for enlargement and increase in line with the work of the Lord. The story of Elisha and the floating axe head is used as an example of a miraculous reversal of the natural order. The speaker highlights that by nature, we are prone to sinking and being pressed down, especially when faced with spiritual demands. However, with the Holy Spirit in us, there is a reversal of nature, causing us to rise and go on in the work of the Lord. The message is that everything we employ in the work of the Lord must be firsthand and a true part of our own being and experience.
Life & Ministry of Elisha - Part 2
By Stephen Kaung1.5K57:38Elisha2KI 2:92KI 4:382KI 4:40JHN 6:9JHN 10:10In this sermon, the preacher focuses on the ministry of Elisha and the importance of imparting the life of Christ in our own ministries. The sermon begins by referencing a story from the Bible where Elisha miraculously feeds a hundred people with a small amount of food, similar to Jesus feeding the five thousand. This demonstrates that a ministry of life will always have abundance. The preacher then discusses the four stations that Elisha and Elijah passed through, emphasizing that the walk with God is more important than the specific actions taken in ministry. The sermon concludes with a reminder that true ministry begins with imparting the life of Christ, and without this, all other activities are meaningless.
Calling on God - Part 6
By Joshua Daniel1.2K09:321SA 2:12KI 2:9PSA 24:3MAT 21:22EPH 3:161TI 2:8HEB 4:16HEB 11:6JAS 1:6
This sermon emphasizes the importance of having unwavering faith in God, encouraging believers to ask boldly and without limits, trusting in God's unlimited power and provision. It challenges individuals to seek a faith that honors God and to approach Him with confidence, believing in His ability to lift them out of any situation, including debts. The focus is on strengthening the inner man, acknowledging that God sees beyond outward appearances and desires a clean heart and holy hands from His followers.
Calling on God - Part 7
By Joshua Daniel1.2K07:282KI 2:9
This sermon focuses on the profound prayer of St. Paul for believers to be filled with the fullness of God, despite their past idolatry and weaknesses. It challenges the congregation to seek the transformative power of God's fullness in their lives, asking for faith, cleansing, sanctification, and the ability to reflect Jesus to the world.
(Through the Bible) 2 Kings
By Zac Poonen54057:212KI 1:172KI 2:92KI 4:12KI 5:12KI 6:172KI 9:302KI 20:12KI 24:10
This sermon delves into the stories and lessons from the 2nd book of Kings, highlighting the different kings who ruled Israel and Judah, the consequences of their actions, the importance of heeding God's warnings, the power of true prophecy in the church, the dangers of being influenced by manipulative individuals like Jezebel, and the significance of being willing to surrender to God's timing, even in the face of death. It emphasizes the need for humility, obedience, and discernment in following God's will.
The Link Between Elisha and Elijah
By T. Austin-Sparks0Resurrection PowerCommitment to God2KI 2:9T. Austin-Sparks explores the profound connection between Elisha and Elijah, illustrating how Elisha represents the Church empowered by the resurrection. He emphasizes that Elisha's ministry begins with a double portion of Elijah's spirit, symbolizing the Church's call to greater works through the Holy Spirit. The sermon highlights key events in Elisha's life that demonstrate the transition from death to life and limitation to fullness, underscoring the necessity of being fully committed and diligent in one's earthly vocation as preparation for divine service. Sparks warns against half-heartedness and stresses the importance of relying on God's power rather than personal strength, culminating in the understanding that true ministry begins at the Cross and in the resurrection of Christ.
A New Vessel Full of Salt
By Zac Poonen02KI 2:92CH 7:14ISA 53:12LUK 11:13JHN 14:12Zac Poonen preaches about God's provision for the world, drawing parallels between the stories of Elijah and Elisha in the Old Testament and the disciples of Jesus in the New Testament. He emphasizes the importance of humbling ourselves, praying fervently, seeking God's face, and turning from wicked ways to experience God's forgiveness, healing, and empowerment. Poonen highlights the need for believers to be like new vessels filled with salt, ready to be poured out in service to others, reflecting the selfless and sacrificial love of Jesus.
Ready to Go
By Andrew Bonar0God's PresenceHoliness2KI 2:9PSA 51:10MAT 5:8JHN 14:3ROM 8:28PHP 4:61TH 5:16HEB 12:14JAS 1:21PE 1:15Andrew Bonar reflects on the profound desire for a double portion of God's spirit, inspired by the reverence and preparedness of his mentor, McCheyne. He emphasizes the importance of holiness and the need to work among people with a deep sense of God's presence, regardless of their awareness. Bonar expresses joy in his relationship with the living Savior and the anticipation of Christ's return, viewing his recent suffering as a potential answer to his prayers for greater holiness. He acknowledges the challenges of evil days but remains committed to teaching others about God's presence.
Keep Hoping
By David Brainerd0EXO 3:5EXO 14:13EXO 15:11KI 17:12KI 2:9PSA 28:7PSA 34:4David Brainerd reflects on the faith, zeal, and power of Elijah the prophet, longing for a deeper faith and a 'double portion of that spirit' to rest on him. He experiences a revival of hope in being used by God for special service, despite feeling unworthy. Through prayer and reading the story of Moses in Exodus, he is moved by the glory and majesty of God, finding unspeakable sweetness in the Scriptures and rejoicing in God's deliverance.
Hungry for God
By Zac Poonen0Strength in WeaknessDesperation for GodGEN 32:262KI 2:9HOS 12:4LUK 24:152CO 12:9Zac Poonen emphasizes the transformative power of being hungry for God, as exemplified by Jacob's earnest plea for blessing at Peniel. After years of pursuing worldly gains, Jacob finally let go of his earthly desires and sought God with all his heart, demonstrating true earnestness. God tested Jacob's resolve, revealing that true blessing comes when one is desperate for God's presence and power, especially in moments of weakness. Poonen highlights that it is in our brokenness that we find strength in God, echoing the Apostle Paul's teaching that weakness can lead to divine power. Ultimately, the sermon calls believers to thirst for a deeper relationship with God, recognizing that true fulfillment lies in His blessings.
What Are You Doing Here?
By Pablo Yoder01KI 19:92KI 2:9EPH 6:10JAS 4:7REV 2:4Pablo Yoder preaches about Elijah's moment of discouragement and how God questioned him, leading him to face his fears and lies. He challenges modern-day believers who feel alone and discouraged to come out of their caves of despair and listen to God's voice. Yoder emphasizes the need to stop believing lies, trust in God's power, and actively engage in spiritual warfare, reminding them of God's faithfulness and the importance of revival.
The Farewell Gift
By Horatius Bonar0Faith and ExpectationSpiritual Empowerment2KI 2:9Horatius Bonar reflects on the poignant farewell between Elijah and Elisha, emphasizing the deep bond of love and spiritual connection they shared. Elisha's request for a double portion of Elijah's spirit signifies his desire for spiritual empowerment and a greater anointing to fulfill God's work. Bonar highlights the importance of spiritual sympathy, holy imitativeness, divine ambition, quiet expectation, and conscious possession in the life of a believer. He encourages the congregation to seek a deeper relationship with God and to aspire for greater spiritual gifts, trusting in God's abundant generosity. The sermon calls for a faith that expects God's promises to be fulfilled in our lives.
The Double Portion Blessing
By John Hames02KI 2:9MAT 16:24JHN 16:7ACT 1:8GAL 5:241TH 1:5HEB 13:13John Hames preaches on the story of Elisha seeking a double portion of Elijah's spirit, drawing parallels to believers seeking the fullness of the Holy Spirit for holiness. The conditions for receiving this blessing include recognizing the need for it, meeting the conditional promises of God, renouncing all to follow Christ, ignoring negative influences, bearing reproach for Christ, crucifying the self-life, and displaying the Spirit's presence to others.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
A double portion of thy spirit be upon me - This in reference to the law, Deu 21:17 : He shall acknowledge the first-born, by giving him a Double Portion of all that he hath-the right of the first-born is his. Elisha considered himself the only child or first-born of Elijah, as the disciples of eminent teachers were called their children; so here he claims a double portion of his spiritual influence, any other disciples coming in for a single share only. Sons of the prophets means no more than the disciples or scholars of the prophets. The original words פי שנים pi shenayim, mean rather two parts, than double the quantity.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
After crossing the Jordan, Elijah allowed his servant and companion to make one more request before he was taken away, in the full confidence that the Lord would fulfil it in answer to his prayer; and Elisha asked, "Let בּרוּחך פּי־שׁנים, διπλᾶ ἐν πνεύματί σου, i.e., a double portion in (of) thy spirit be granted to me." This request has been misunderstood by many translators, from Ephraem Syrus down to Kster and F. W. Krummacher, who have supposed that Elisha wished to have a double measure of Elijah's spirit ("that thy spirit may be twofold in me:" Luther after the Vulgate, "ut fiat in me duplex spiritus tuus"); and some have taken it as referring to the fact that Elisha performed many more miracles and much greater ones than Elijah (Cler., Pfeiffer, dub. vex. p. 442), others to the gift of prophecy and miracles (Kster, die Proph. p. 82), whilst others, like Krummacher, have understood by it that the spirit of Elisha, as an evangelical spirit, was twice as great as the legal spirit of Elijah. But there is no such meaning implied in the words, nor can it be inferred from the answer of Elijah; whilst it is impossible to show that there was any such measure of the Spirit in the life and works of Elisha in comparison with the spirit of Elisha, although his request was fulfilled. The request of Elisha is evidently based upon Deu 21:17, where בּ פּי־שׁנים denotes the double portion which the first-born received in (of) the father's inheritance, as R. Levi b. Gers., Seb. Mnst., Vatabl., Grot., and others have perceived, and as Hengstenberg (Beitrr. ii. p. 133f.) in our days has once more proved. Elisha, resting his foot upon this law, requested of Elijah as a first-born son the double portion of his spirit for his inheritance. Elisha looked upon himself as the first-born son of Elijah in relation to the other "sons of the prophets," inasmuch as Elijah by the command of God had called him to be his successor and to carry on his work. The answer of Elijah agrees with this: "Thou hast asked a hard thing," he said, because the granting of this request was not in his power, but in the power of God. He therefore made its fulfilment dependent upon a condition, which did not rest with himself, but was under the control of God: "if thou shalt see me taken from thee (לקּח, partic. Pual with the מ dropped, see Ges. 52, Anm. b; Ewald, 169, d.), let it be so to thee; but if not, it will not be so." From his own personal inclination Elijah did not wish to have Elisha, who was so closely related to him, as an eye-witness of his translation from the earth; but from his persistent refusal to leave him he could already see that he would not be able to send him away. He therefore left the matter to the Lord, and made the guidance of God the sign for Elisha whether the Lord would fulfil his request or not. Moreover, the request itself even on the part of the petitioner presupposes a certain dependence, and for this reason Elisha could not possibly desire that the double measure of Elijah's spirit should be bestowed upon him. A dying man cannot leave to his heir more than he has himself. And, lastly, even the ministry of Elisha, when compared with that of Elijah, has all the appearance of being subordinate to it. He lives and labours merely as the continuer of the work already begun by Elijah, both outwardly in relation to the worshippers of idols, and inwardly in relation to the disciples of the prophets. Elisha performs the anointing of Jehu and Hazael, with which Elijah was charged, and thereby prepares the way for the realization of that destruction of Ahab's house which Elijah predicted to the king; and he merely receives and fosters those schools of the prophets which Elijah had already founded. And again, it is not Elisha but Elijah who appears as the Coryphaeus of prophecy along with Moses, the representative of the law, upon the mount of transfiguration (Mat 17:3). - It is only a thoroughly external mode of observation that can discover in the fact that Elisha performed a greater number of miracles than Elijah, a proof that the spirit of Elijah rested doubly upon him.
Jamieson-Fausset-Brown Bible Commentary
Elijah said unto Elisha, Ask what I shall do for thee--trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it. let a double portion of thy spirit be upon me--This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [Deu 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.
John Gill Bible Commentary
And he said, thou hast asked a hard thing,.... Not a common privilege, but what is rarely enjoyed, and difficult to obtain, few are so favoured of God: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee, but if not, it shall not be so; meaning, that if his rapture was visible to Elisha, and he was favoured with a sight of his assumption, and be an eyewitness of it, this would be a token both to Elijah that it was agreeable to the Lord to ask of him this favour for him, and to Elisha to expect it, otherwise not.
Matthew Henry Bible Commentary
Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, Kg1 19:19. 1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us. 2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well. 3. Elijah promised him that which he asked, but under two provisos, Kg2 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Act 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good. II. Elijah is carried up to heaven in a fiery chariot, Kg2 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told, 1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, Co1 14:4. Christ ascended as he was blessing his disciples. 2. What convoy his Lord sent for him - a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11, Isa 40:31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Psa 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Psa 68:17), and he is said to ride upon a cherub (Psa 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zac 1:8; Zac 6:1. Compare Rev 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated. 3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him. 4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive. "But where he stopped will ne'er be known, 'Till Phenix-nature, aged grown, To a better being shall aspire, Mounting herself, like him, to eternity in fire." - Cowley Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension. III. Elisha pathetically laments the loss of that great prophet, but attends him with an ecomium, Kg2 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Act 1:10. he saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."
Tyndale Open Study Notes
2:9-10 A firstborn son, as the primary heir, inherited a double share of his father’s estate (Deut 21:17); Elisha asked that Elijah’s God-given spiritual abilities and privileges might continue to live through him.