IT was a common event for the Holy Spirit to translate a prophet from one place to another, and this text shows how everyone knew about this and expected it to happen at any time.

1. THE HOLY SPIRIT TRANSLATES
EDITED BY GLENN PEASE
2 Kings 2:16 16"Look,"they said, "we your servants
have fifty able men. Let them go and look for your
master. Perhaps the Spirit of the LORD has picked
him up and set him down on some mountain or in
some valley.""No," Elisha replied, "do not send
them."
BIBLEHUB RESOURCES
Seeking The Translated
2 Kings 2:16-18
J. Orr
It is plain from this passagethat, while the prophets of Jericho knew from
Divine intimations that Elijah was to be parted from them, they did not
understand the full meaning of their own revelations. Theystill clung to the
belief that the parting might only be temporary - that, as on other occasions,
the Spirit of God had caughthim up, and carried him awayto some place,
where, by searching, he might be found (cf. 1 Kings 18:10-12). They desired,
therefore, permission to send out fifty strong men to look for him among the
mountains and valleys. Elisha knew better, but, as they persisted, he allowed
them, for the satisfactionoftheir minds, to send. When they had sought for

2. three days, and found him not, they returned, and Elisha said, "Did I not say
unto you, Go not?" One result of the search, in any case, wouldbe to set
doubts at rest and confirm Elisha in his position of authority.
I. IT IS THE MARK OF A GREAT MIND THAT IT DISTINGUISHES
BETWEENTHE TEMPORARYAND ACCIDENTAL, AND THE
PERMANENTAND FINAL. In this Elisha's superiority is seento the "sons of
the prophets." He took in at once the essenceofthe situation. He know that it
was useless to seek further for Elijah - that he was parted from them forever.
They dwelt on formal resemblances to previous disappearances onthe
accidents of the event; Elisha penetrated to its real meaning. The same mark
of distinction betweensuperior and inferior minds appears in all departments.
Paul was a notable example of this powerto distinguish betweensubstance
and accident-betweenwhat was temporary and what was final; while his
opponents in the Christian Church exhibited the opposite defect. Apply to
creed, ritual, Church-government, etc.
II. THIS DEFECT IN INSIGHT OFTEN LEADS TO MUCH NEEDLESS
TROUBLE. It caused, in this case, three days of needless search. It is often the
occasionofdispute, division, delay in executing reforms, fruitless experiments
to attain impossible ends. All are not like the children of Issachar, "menof
understanding of the times, to know what Israelought to do" (1 Chronicles
12:32). Men go about, holding on by, or seeking the revival of, that which has
served its day, and is being left behind.
III. A CIRCUITOUS WAY OF ATTAINING TO CERTAINTYIS BETTER
THAN NO WAY AT ALL. These sons ofthe prophets satisfiedthemselves at
length, though after much useless trouble. It was welt they did so, since they
could not otherwise be assured. There are direct ways to certainty which the
better class of minds perceive, but which are like roads shut to others. These
must take a more laborious and circuitous route. We see this, e.g., in Christian
evidences. The other apostles were satisfied, but Thomas had to put his fingers
in the print of the nails, etc. (John 20:24 29). The need of bearing with man's
weaknessesand imperfections, and of allowing him to reachconviction by the
way he is capable of, explains much that seems circuitous in God's
government of the world. - J.O.

3. Biblical Illustrator
They said, The spirit of Elijah doth rest on Elisha.
2 Kings 2:15
The recognitionof spiritual superiority
H. Davenport.
This is clearly an instance, not of the flunkey spirit, but of justifiable
deference, a commendable acknowledgmentof spiritual superiority. In the
religious world, as in other spheres, some men are meant to lead and others to
follow. Yes, but every man can selecthis own hero. Worship he must, but it is
not necessarythat he should become an idolater. He can determine for himself
who or what shall be the object of his veneration and regard. No man is
compelled to castthe pearl of admiration at the feet of swine. Hence to know
the true status and quality of men it is sufficient to inquire at what shrine they
prostrate themselves. To know the ideals he cherishes, the names he reveres,
the heroes he admires, is to know a man at the most vital and central point.
Where, then, does this testplace these sons of the prophets that were at
Jericho? It gives them the loftiest position; it stamps them as spirits of the
wisestand noblest type.
1. How do we compare with these sons of the prophets which were at Jericho?
What qualities do we require in men as the condition of our deferential
regard? Is it enough that a man is of so-calledroyaldescent? That by the
accidentof birth he occupies a throne and is called a king? How do we define
these terms "royalty" and "kingship"? "Fine feathers" do not "make fine
birds." Neither do the trappings of kingly office constitute royalty and entitle
their possessorto the loyal devotion of the people. There is a royalty of mere
blood and lineage which may be, and frequently is, associatedwith vice and
vulgar display and crass selfishnessand intolerant pride. On the other hand,
there is an aristocracyofthe spirit, a royalty of soul, that comes not by a birth

4. of blood, but by regenerationof the Spirit, and that displays itself in all sweet
and gracious and noble living. To which of these do we Fay homage?
2. There is a further application of this thought on which we may dwell. It is
sometimes said, "Oh, but we must have respectfor the cloth." What cloth? If
"cloth" be the badge of authority, if the possessionofit constitutes a man's
claim to specialdeference and regard, then how strangely is Elisha's first and
mightiest credential overlookedhere. Forhe comes carrying in his hand the
well-knownmantle of the great man who has just ascended. But these sons of
the prophets do not appearto have noticed it. We do not read, "Now whenthe
sons of the prophets saw the mantle of Elijah in the hand of Elisha... they
bowed themselves... " Their homage was rendered on totally different ground.
They saw that "the spirit of Elijah" did "reston Elisha." "The spirit of Elijah
doth rest on Elisha." In the administration of the Kingdom of God on earth
there is, of necessity, a law of succession. There is but one unchangeable
priesthood. Every other servant of Jehovah, howevergreatand apparently
indispensable, is presently withdrawn from the busy sphere. But he leaves
behind him his mantle. He does not take with him the source ofpower. So the
Spirit of the Lord moves with sovereignfreedom, alighting upon whom He
will "The spirit of Elijah doth rest on Elisa." Why Elisha? In almost every
feature he is a striking contrast to his predecessor. "And when the sons of the
prophets which were at Jericho saw... theysaid." Then Elisha's qualification
for the high position was self-evident. It could be perceived and appraised by
the onlooker.
(H. Davenport.)
Elijah's legacy
A. Scott.
I. IT WAS A LEGACY BEQUEATHED WITH DIFFICULTY. There is a
great, generaltruth underlying these words. It is a hard thing to communicate
moral qualities It is easyto cause anotherto possessyour material wealth; it is
not so easyto enrich him mentally, morally, or spiritually. This is the

5. experience of every goodparent. You want to make men of your children. It is
no easytask. What patience, what wisdom, what grace are neededto do it. Yet
thank God it is a work in which many succeed. But, again, when Elijah said,
"Thou hastaskeda hard thing" — he meant, I think, that the requestwas
beyond him. He could not give his servant what he sought. He might give him
his mantle, and by doing so symbolise the transference ofhis office, but he
could not give him his power. He could teachhim — could from the resources
of his own experience give him many a hint that was sure to be useful when he
should fill his master's place — but the power — the spiritual force —
required, and required as the chief thing — that he could not cause him to
inherit. So is it with us in whatever capacitywe act for the goodof others. We
draw a distinct line betweenour work, what we cando, and what is beyond us
— as possible only with One higher than we. We canplough the fields and sow
the seed, but we cannot quicken it. We can preach and teach, but we cannot
change the heart.
II. ELIJAH'S LEGACY WAS BEQUEATHED WITH GREAT
WILLINGNESS. When Elisha said, "Let me have a double portion of thy
spirit," Elijah's first thought was, "You ask whatis very hard to give";but
his secondthought was, "Well, but I am after all pleasedwith your request.
Now, I don't saythat I can give you this; but still what I cannotdo I am sure
the Godwhom I serve will do. Yes; it is a gooddesire, and if thou art faithful
unto the end it shall be done unto thee." There is surely an important lessonto
be learned by us here. We ought not to do only the goodthat is of easy
achievement. It will, indeed, be well for us if we always do what we can, yet
the dangeris to suppose that all we can do is what we can do with ease. We
should remember that there is little value in the life that copes not with
difficulties.
III. ELIJAH'S LEGACY WAS BEQUEATHED BECAUSE ASKED, "I pray
thee let a double portion of thy spirit be upon me." From the promptness in
which the request was made it is apparent that this was the blessing his heart
was setupon obtaining. When the heart is fully resolvedthe tongue does not
hesitate. His master confessesthat it was a hard thing to grant; but if he had
not askedit would have been impossible to endow him with such a blessing. It
is the seeing soulthat is enriched, not because Godwould enrich only the few,

6. but His blessing can only enter the open receptive spirit. We have not because
we ask not, or because we ask amiss. The thing I ask is great, but the greatness
of my faith is commensurate, and, lo! the promise is spoken — "It shall be so
unto thee," and after the voice the heavens open and the blessing comes down.
Let Elisha's case encourageus to ask for what we need.
IV. ELIJAH'S LEGACY WAS BEQUEATHED AS THE RESULT OF
FAITHFUL SERVICE. A condition was attachedto the bestowmentof the
blessing asked, "If thou see me when I am taken from thee it shall be so unto
thee; but if not, it shall not be so."
(A. Scott.)
The true succession
T. T. Mitchell, D. D.
The successionof Elisha was one marked by the sharpest and boldest
contrasts.
I. IN HIS ORIGIN. Elijah came from the mountainous country of Gilead. He
was the wild man of the mountains. Elisha was calledfrom the peacefulscenes
of agricultural life.
II. THE APPEARANCE OF THE MEN. This was totally unlike. Learn, that
successiondoes notconsistin dress;that a greatman's successors are those
who carry forward his work, not those who ape his appearance. The true
successionis one of character, and not one of clothes.
III. IN THEIR MANNER OF LIFE, so it should be always in the sphere of
religion. There are other and better ways of succeeding to our Puritan
forefathers than by singing Rouse's version, adopting the nasaltone, sitting in
cold meeting-houses, andlistening to forty-headed sermons. But how slow
some goodpeople are to distinguish betweenreligion and its accidentaldress!
IV. THE PARTICULAR FORM OF THEIR WORKFOR GOD. Elijah's was
destruction; Elisha's was construction. The first act of Elijah was to smite the

7. land with a terrible curse. The first act of Elisha was to bless Jericho with the
gift of goodwater. Lessons taughtby the contrasts which I have mentioned:
1. The little stress which the Divine Arrayer and Architect places upon
external sameness.We discoverthis Divine indifference far below the human
level, and in the lowestspheres of life. The two blades of grass which grow at
your feet are not exactly alike. Theyhave their generic likeness,but they also
have their points of difference. So with the roses. Eachhas its own style, its
own peculiar blush. So with the noble pines which stand high up upon
nature's battlements waving their majestic plumes. Eachone of them stands
up an individual giant, itself in girth, itself in height, itself in beauty. Men
come forth from the Divine Hand as unique, as peculiar, as are the roses or
the planets. Eachhas his own beauty; eachhas his own orbit; eachbears the
stamp of the day in which he lives. Take anold Romancoin, and compare it
with one which comes forth clearlycut from our own mint. What a difference
betweenthem! Yet both are precious metal, both are coin. So is it with the
man whom God forms and equips for His work. He lays stress only upon the
soul, only upon the spirit of a man.
2. The variety and flexibility of means and methods allowedin the kingdom of
God. From the necessityof the ease, greatflexibility and variety of method
must be allowedto those who work for God. Becausethe generations change,
knowledge increases, the line of battle shifts. He would be little better than a
fool who should now preach to men in the style of the great divines of two
centuries ago. As well might the soldierof to-day take the battle-axe, and go
forth to the battlefield where the Minie whistles, and the shell shrieks, and the
cannon-ball jumps miles at the touch of powder. And then as to Christian
activity. Good men are afraid of many of its new forms. They shake their
heads; as much as to question whether a soul, reachedby the Gospelthrough
the instrumentality of a layman, is after all much advantaged. Why, out
yonder on the Westernfields, the farmer harvests in one day with his reaping
machine as much grain as he could do in a whole month with the old sickle.
And he is not sorry; not sorry that he can cultivate five hundred acres instead
of five. So, in these latter days, through the diversity of operations, the reaping
powerof the Gospelis multiplied a thousandfold. And yet men shake their
heads. "This irregular preaching of the Gospel," they exclaim. "Are we not

8. going a little too fast? After all, hadn't we better leave the world harvest to the
priests and their orthodox sickles?"ThatGod's great work in this world
always proceeds from that which is negative to that which is positive; from
conversionto edification, from destruction to construction. In the Divine
economy, threatening, correction, repression, destruction, mark only the first
stage, the incipiency of the work. They are only ordered for the sake ofan end
outside of and beyond themselves. And this, the Divine method, we should
follow.
1. In our working for others. We must lead the penitent forward into the life
of positive righteousness, orwe never form the "new man." A man is like a
vessel. He is formed to contain, and will surely be filled either with the goodor
with the bad. You cannotcount on a vacuum in human nature; and, if you
could, the world would get no benefit from it, and God would abhor it. You
have not therefore Saveda man, if you have but emptied him of that which is
bad.
2. This truth has also application to our own religious life. Christianity, piety,
are more than negation, and our religion, if it is long to satisfyus, must have
its positive side. Inanity is well-nigh as bad as foulness, and it would be to the
shame of your manhood and your Saviour if you stopped with it. Take some
aims worthy of a new life. Beginon something positive in the way of goodness.
3. The proper use of the greatand good men who have gone before us. This is
to take up their work, and to carry it forward; not, perhaps, just as they did,
but as the Divine Providence intimates, and as we are best fitted to do it.
(T. T. Mitchell, D. D.)
Possessing the spirit of another
Said the late Dr. Gordon: "Imagine one without genius and devoid of the
artist's training sitting down before Raphael's famous picture of "The
Transfiguration," and attempting to reproduce it. How crude and mechanical
and lifeless his work would be! But if such a thing were possible as that the
spirit of Raphael should enter into the man, and obtain the mastery of his

9. mind and eye and hand, it would be entirely possible that he should paint this
masterpiece, forit would simply be Raphaelproducing Raphael. This is the
solution of our imitation of Christ. To be filled with the Spirit is the secretof
becoming like our Lord.
A holy succession
Helps for Speakers.
A goodman died a little time since, and when his body had been carried to the
grave, the little funeral party returned to the house; and the minister after a
few words of kindly comfort was taking his departure, the eldest soncalled
him aside for the moment and said, "There is a place empty in the church. My
father is gone, will you take me instead? I want to fill up the gap: I want to be
baptized for the dead."
(Helps for Speakers.)
STUDYLIGHT RESOURCES
Adam Clarke Commentary
Fifty strong men - Probably the same fifty who are mentioned 2 Kings 2:7,
and who saw Elijah takenup in the whirlwind.
Casthim upon some mountain - Though they saw him takenup towards
heaven, yet they thought it possible that the Spirit of the Lord might have
descendedwith him, and left him on some remote mountain or valley.
Ye shall not send - He knew that he was translatedto heaven, and that
therefore it would be useless.

10. Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on 2 Kings 2:16". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/2-kings-
2.html. 1832.
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Albert Barnes'Notes onthe Whole Bible
Compare the marginal references. The words “casthim upon some
mountain,” rather imply that they expectedto find the prophet alive.
Copyright Statement
These files are public domain.
Bibliography
Barnes, Albert. "Commentaryon 2 Kings 2:16". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/2-kings-
2.html. 1870.
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John Gill's Exposition of the Whole Bible
And they said unto him, behold, now, there be with thy servants fifty strong
men,.... Perhaps meaning themselves, 2 Kings 2:7 who were young, stout, and
strong, and able to travel for days together:
let them go, we pray thee, and seek thy master; for though they knew he was
to be takenaway, yet knew not for what time, and imagined he might be
found again:

11. lest peradventure the Spirit of the Lord hath takenhim up; as it seems he was
wont to do, see 1 Kings 18:12.
and casthim upon some mountain, or into some valley; where he sometimes
had his abode; or they might fancy, if he was takenup to heaven, yet in his
soul only, and that, when that was separated, his dead body would be left on a
mountain, or in a valley; and therefore they were desirous of seeking and
finding it, that it might not be exposedto birds and beasts of prey, but that
they might bury it in a decentand honourable manner:
and he said, ye shall not send; he knew it was to no purpose, since he was
translated to heaven, body and soul, and which he was an eyewitness of.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on 2 Kings 2:16". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/2-
kings-2.html. 1999.
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Geneva Study Bible
And they said unto him, Behold now, there be with thy servants fifty strong
men; let them go, we pray thee, and seek thy master: lestperadventure the
Spirit of the LORD hath takenhim up, and casthim upon some mountain, or
into some valley. And he said, l Ye shall not send.

12. (l) Because the fact was extraordinary, they doubted where he had gone, but
Elisha was assuredthat he was takenup to God.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon 2 Kings 2:16". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/2-kings-2.html.
1599-1645.
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Wesley's ExplanatoryNotes
And they said unto him, Behold now, there be with thy servants fifty strong
men; let them go, we pray thee, and seek thy master: lestperadventure the
Spirit of the LORD hath takenhim up, and casthim upon some mountain, or
into some valley. And he said, Ye shall not send.
Strong men — Able to take such a journey.
Lest, … — They thought, either that God had not finally takenhim away
from them, but only for a time; or that God had only takenawayhis soul, and
that his body was castdown into some place, which they desired to seek, that
they might give it an honourable burial.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography

13. Wesley, John. "Commentary on 2 Kings 2:16". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/2-kings-2.html. 1765.
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John Trapp Complete Commentary
2 Kings 2:16 And they said unto him, Behold now, there be with thy servants
fifty strong men; let them go, we pray thee, and seek thy master: lest
peradventure the Spirit of the LORD hath takenhim up, and casthim upon
some mountain, or into some valley. And he said, Ye shall not send.
Ver. 16. And they said unto him, Beholdnow, &c.]They would do nothing
without Elisha’s consent, whom now they lookedupon as their new master.
The Popishpadres require blind obedience of their novices;telling them that
if an angel or the blessedVirgin were talking with them, and their superior
meanwhile callthem off, they must presently obey. To argue or debate in their
case, theysay, were presumption: to require a reason, proud curiosity: to
detract or disobey, breachof vow equal to sacrilege. This is the doctrine of
Ignatius. But Elisha gave his pupils more liberty: as to propound and press
their motion till he was ashamed. [2 Kings 2:17]
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on 2 Kings 2:16". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/2-kings-
2.html. 1865-1868.
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Thomas Coke Commentary on the Holy Bible

14. 2 Kings 2:16. The Spirit of the Lord hath takenhim up— From some
expressions in Scripture it seems as if the Spirit of the Lord frequently used to
carry the prophets through the air, and with great swiftness remove them to
distant places. Obadiahspeaks ofit as a common thing, 1 Kings 18:12. And in
the New Testamentwe are told of Philip, that when they were come out of the
water, the Spirit of the Lord caughthim away, that the eunuch saw him no
more:—And Philip was found at Atzotus; Acts 8:39-40.
REFLECTIONS.—Elijahis gone, but Elisha remains. When God removes
one light from his church, he can raise up another to supply his place.
1. Elisha with delight gathers up the mantle which fell from his departed
father: he loved it since the day it was first castover him, and not only for his
sake preservedit, but, as the earnestof his petition being granted, receivedit
with deepestthankfulness, and wore it as successorin office to the great
prophet who had left it behind him. Note; (1.) Those tokens givenus by our
departed friends, which stir us up to imitate their virtues, are truly valuable.
(2.) They who wearthe livery of a prophet should read in their very clothes
the obligations lying on them to discharge with diligence their weighty office.
2. Clothed now with Elijah's spirit, as wellas with his mantle, he returns to
the waters ofJordan, and there, in faith invoking the Lord Godof Elijah,
smites the waters, and they divide. Where is he? he cries; ‫אוהּאּפא‬ Aph-hu
follows in the original. Here he is, even he, as immediately answering to the
call. Note; (1.) Even while the prayer of faith is uttering, God will answer. (2.)
They who walk in Elijah's spirit will find with them the presence and powerof
Elijah's God.
3. The sons of the prophets, who beheld the miracle, receivedwith deep
respectthe returning prophet, as Elijah's appointed successor.Note;It is not
material whence a man came, or what has been his education; if God endues
him with eminent gifts, and eminent graces, eventhe sons of prophets need
think it no dishonour to bow before him.
Copyright Statement

15. These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Coke, Thomas. "Commentaryon 2 Kings 2:16". Thomas Coke Commentary
on the Holy Bible. https:https://www.studylight.org/commentaries/tcc/2-kings-
2.html. 1801-1803.
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Matthew Poole's EnglishAnnotations on the Holy Bible
Strong men; able to take such a journey. They thought, either,
1. That God had not finally takenhim awayfrom them, but only for a time;
compare 1 Kings 18:12;which they heartily desired, and therefore easily
believed; or
2. that Godhad only takenaway his soul, and that his body was castdown
into some place, which they desired to seek, that they might give it an
honourable burial.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Poole, Matthew, "Commentaryon 2 Kings 2:16". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/2-kings-2.html. 1685.
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Whedon's Commentary on the Bible

16. 16. Casthim upon some mountain — The fifty men that stood afaroff to view,
(2 Kings 2:7,) had perhaps seenthat Elijah was suddenly snatchedawayfrom
view, or else Elisha at once told them how his masterhad departed; but they
could not fully believe that he had gone bodily to heaven. Their searchto find
him, however, was as fruitless and idle as the attempt of some moderns to
explain awaythe idea of a bodily ascensioninto heaven.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Whedon, Daniel. "Commentary on 2 Kings 2:16". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/2-kings-
2.html. 1874-1909.
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George Haydock's Catholic Bible Commentary
Valley. It seems such translations were not uncommon, 3 Kings xviii. 12.
(Calmet)
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Haydock, George Leo. "Commentaryon 2 Kings 2:16". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/2-kings-2.html. 1859.

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Commentary Critical and Explanatory on the Whole Bible - Unabridged
And they said unto him, Behold now, there be with thy servants fifty strong
men; let them go, we pray thee, and seek thy master: lestperadventure the
Spirit of the LORD hath takenhim up, and casthim upon some mountain, or
into some valley. And he said, Ye shall not send. Fifty strong men; let them go
... and seek thy master. Though the young prophets from Jericho had seen
Elijah's miraculous passageofthe Jordan, they had not witnessedthe
ascension. Theyimagined that he might have been castby the whirlwind on
some mountain or valley; or, if he had actually been admitted into heaven,
they expectedthat his body would still be remaining somewhere onearth. In
compliance with their importunity, he gave them permission, but told them
what the result would be.
Lest peradventure the Spirit of the Lord hath taken him up, and casthim
upon some mountain. "The Spirit of the Lord," in their view, meant the
whirlwind or thunderstorm.
Copyright Statement
These files are public domain.
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on 2
Kings 2:16". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/2-kings-
2.html. 1871-8.
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Ellicott's Commentary for English Readers

18. (16) And they saidunto him.—After he had told them of the Assumption of
Elijah (Thenius).
Fifty strong men.—See margin. Perhaps these were attendants on the
members of the prophetic guild. (Comp. Elisha’s servant Gehazi, and the fifty
sons of the prophets, in 2 Kings 2:7.) Their being “sons of valour” was
important, as the searchin the mountains would involve danger.
The Spirit of the Lord hath takenhim up.—Comp. 1 Kings 18:12;Acts 8:39-
40. This suggestionofthe sons of the prophets is a goodcomment on 2 Kings
2:11-12. It shows that what is there told is certainly not that Elijah ascendeda
fiery chariot and rode visibly into heaven, as the popular notion is.
Upon some mountain, or into some valley.—Literally, on to one of the
mountains, or into one of the valleys, of the land of Gilead. The motive of the
disciples was not a desire to pay the last honours to the body of the departed
master, as Keil suggests;for they rather expectedto find Elijah alive. After
the words “casthim,” the LXX. has “into the Jordan,” which may be
authentic. In that case, the disciples may have thought the prophet was hidden
somewhere among the reeds and rushes of the river bank, in order to escape
some threatened danger.
Ye shall not send.—Or, Ye must not, ye should not, or ought not, to send.
END OF STUDYLIGHT RESOURCES
Commentary on 2 Kings 2:1-2, 6-14
Karla Suomala | 0 Comments
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Transition is never easy.
Whether it’s from one generationto the next, from one president to the next,
or from one pastor to the next, the transfer of leadershipcan produce tension
and anxiety in any community. This was certainly the case withElijah and
Elisha and their prophetic community in 2 Kings 2. Today’s portion marks
the conclusionof Elijah’s career, the point at which he must concede his
powerand position to his younger apprentice, Elisha.
Emerging in 9th century, in the wake ofthe division of the United Kingdom of
Israelinto two separate nations -- Israeland Judah -- Elijah and Elisha also
mark a transition in Israelite prophecy. Unlike those before them who fulfilled
prophetic responsibilities as part of their largercallings as leaders (i.e., Moses,
Deborah, Samuel), Elijah and Elisha were called to be prophets in a new way.
They operatedcompletely outside the system, with no official recognitionor
compensation. Much like the Blues Brothers, they were free agents who were
“on a mission from God!” In 1 Kings 13--2 Kings 17, they marked out careers
in which they performed miracles and healings and calledIsrael and its
leaders to task, sometimes by violent means.
An Abrupt Transition
2 Kings 2 begins with no advance warning by announcing that the transition
in prophetic leadershipis imminent: “Godwas about to take Elijah up to
heaven by a whirlwind” (2 Kings 2:1). The text almostseems to assume that

20. we as readers were expecting this to come at some point, and shouldn’t really
be surprised. But there really isn’t any narrative build-up to this moment. It
comes out of left field, taking us by surprise.
Reading this text again, I began to wonder if I had missedsomething in all my
earlier work with the Elijah-Elisha stories:When did Goddecide to take
Elijah up into heaven? And why would God do so when Elijah was still
presumably at the height of his career(and serving God did not generally
involve early retirement)? In a broader sense, I wondered what this text
communicates about transition in general.
A Day in the Life of Elijah
Elijah knew wellthat being a critic of the systemwas not for the faint of heart.
The hostility betweenKing Ahab of Israel (and his Queen Jezebel)and Elijah
was deep and characterizedby violence. In one of the best-knownepisodes in
this relationship, Elijah issues a challenge to Ahab, telling him to assemble all
of his idolatrous prophets on Mt. Carmel. Elijah intends to settle, once and for
all, their disagreementover who speaks authenticallyfor the divine (Yahweh
in the case ofElijah, Baaland Asherah in the case ofAhab). At the end of the
day, Elijah has scoreda victory for God, but 850 prophets are dead. This
event comes to characterize Elijah’s approachto his prophetic task --
uncompromising and often brutal.
On the run from Ahab after his performance at Mt. Carmel, Elijah sums up
his predicament, complaining, “I have been very zealous for the Lord, the
God of hosts; for the Israelites have forsakenyour covenant, thrown down
your altars, and killed your prophets with the sword. I alone am left, and they
are seeking my life, to take it away’” (1 Kings 19:9-10). A bit later on in this
passage, Godinforms Elijah that there are in fact“seventhousand in Israel…
that have not bowed to Baal,” and that maybe it’s time to identify a successor
to the prophetic role (1 Kings 19:18, 16).
Too zealous?
The previously unknown Elisha doesn’t take over immediately, but instead
begins to serve as a “prophet-in-training” and Elijah’s loyal companion.

21. Rabbis in the Jewishinterpretive tradition suggestthat this transition is
precipitated by Elijah’s excessive zeal. Using Moses as a point of comparison,
in large part because ofthe many parallels betweenthe two figures, Elijah
comes up short.
The rabbis point out that Moses’attitude towardthe Israelites was
characterizedby his concernfor the people -- even when they turned away
from God. Elijah, on the other hand, seemedmore concernedwith his own
disappointments and frustrations than with the people involved. Even after a
direct encounter with God in a cave at Mt. Horeb reminiscent of Moses’own
encounter there, Elijah’s vision never expands to that of an advocate forthe
Israelites. He remains their most determined judge.
So 2 Kings 2, according to the rabbinic tradition, offers a solution to prophetic
zealotry: God simply removes Elijah from the scene in a chariot of fire, pulled
by horses of fire. The rabbis go on to point out that while Elisha did not shy
awayfrom violence, his careerwas characterizedinsteadby healings and
miracles for the people.
Transition on the Ground: Elijah’s Anxiety
Once we learn that Elijah’s chariotis about to arrive, 2 Kings 2 describes a
strange journey that Elijah intends to travel alone -- from Gilgalto Bethel, on
to Jericho, and then to the Jordan River. But Elisha refuses to leave his
master until the last possible moment, traveling with him. At eachpoint along
the way, the two are met by a company of prophets, and at eachpoint, Elijah
tells Elisha not to continue on with him. Perhaps Elijah is hoping that if he
just keeps moving he can postpone the inevitable transition. After all, someone
who has been “zealous”for the Lord is not the type to throw in the towel
easily, especiallywhen his careeris about to be cut short.
Elisha Takes his Master’s Place
Sometimes scholars suggestthatit was Elisha who was afraid to let his master
go, but it’s possible that there is more to it than that. Elisha is realizing that he
will be left, but that no clearpath of successionhas been paved for him. Will
all of these other prophets recognize his leadership, as the prophet among

22. prophets? Perhaps with this in mind, he requests a double-portion of Elijah’s
powerful spirit.
For an ancient audience, this corresponds to the inheritance due to the oldest
son. Elisha, then, is not simply asking for “double the power” but also for an
establishedposition in Elijah’s prophetic legacy. Elijah tells Elisha that he is
indeed asking a hard thing, but tells him “if you see me as I am being taken
from you,” his request will be granted.
Elisha, in fact, witnesseshis master’s departure and with his double portion,
he picks up Elijah’s fallen mantle before the watching prophets on the other
side of the Jordan, and splits the waterin two. With this cleardemonstration
of his right as successor, Elisha crosses to take his place as the prophet among
prophets in Elijah’s stead.
Karla Suomala | 0 Comments