Elisha also picked up the cloak that had fallen from Elijah, and he went back and stood on the bank of the Jordan. Sermons
I. DIVINE POWER TESTED. Elisha wanted a token that God's presence and power were with him. To obtain this he used Elijah's mantle as he had seen Elijah use it. He smote the waters, and said, "Where is the Lord God of Elijah?" We learn from this a twofold lesson. 1. The best way to prove the power of Divine grace is to exercise the gifts we have. "Neglect not the gift that is in thee." We shall not accomplish much in the world if we stand gazing up into heaven. "We may not make this world a paradise
By walking it together with clasped hands." 2. All effort should be accompanied by prayer. Elisha knew that the mantle of Elijah was of little use, unless the Lord God of Elijah was with him. "Apostolical succession" profits little if there be not also the baptism of the Holy Ghost. If we would succeed in our business, we must look for the Divine guidance, help, and blessing. "Except the Lord build the house, they labor in vain that build it." II. THE DIVINE PRESENCE MANIFESTED. "When he had smitten the waters, they parted hither and thither: and Elisha went over." If we had faith to undertake great things for God, then we might expect great things from God. Are we attempting as much as we might for our Lord? Are we putting his Divine promises and power to the test? Have we not his own assurance, "Lo, I am with you always, even to the end of the world"? Why should our efforts be so feeble, when we have all the resources of Divine grace at our disposal? The Divine presence was manifest not only to Elisha himself, but to the sons of the prophets also. When they saw him, they said, "The spirit of Elijah doth rest on Elisha." If we are walking with God, abiding in Christ, the evidence of it will soon be manifest in our lives. III. DIVINE PURPOSES DOUBTED. Although, as we have seen above, the sons of the prophets knew that Elijah was to be taken from them, yet they were slow to believe in his actual removal. They asked Elisha's permission to send fifty strong men to seek for Elijah, "lest peradventure the Spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley." Elisha knew how vain it was, and forbade an expedition so futile. But in response to their urgent and repeated entreaties he gave them permission to send. After the exploring party had been searching for Elijah for three days in vain, they at length gave up the quest and returned to Jericho. So the human heart is ever reluctant to submit to God's purposes. Because we cannot see the meaning of some good man's removal, we think it was ill-timed. Yet God's work does not depend upon the human instruments whom he uses. No doubt there is something beautiful and pathetic about this affection of these young men for their old teacher. But when he was gone, why spend their time in profitless brooding over his loss, instead of showing his spirit, and fulfilling his desires by throwing themselves heartily into their work under Elisha? The Church of Christ best shows its regard for the workers of the past and for their work, not by standing still where they have left off, but by carrying forward and improving the work they have begun. There are ever-new conditions of life opening up, and these must be considered as well as the memories of the past. - C.H.I He took also the mantle of Elijah that fell from him. when Elijah swept away from the side of Elisha in his chariot of fire, guarded by angelic horsemen, Elisha was for a moment overwhelmed. Ere long his eye fell upon the mantle of Elijah. That was all that was left to him that was physically tangible, but it meant a great deal. As his eyes gazed on it, his heart grew tender and soft as memory carried him back to that morning on his father's farm, years ago, when that mantle was thrown around his own shoulders and he recognised it as God's call to the prophetic service. During all the years since that time that mantle had been constantly under his eyes. It had been the indication, the token, of the presence of God with Elijah. But it was only a token; the power was in the God who called Elijah and who strengthened him for his work. So we can imagine what deep pathos, what tender, worshipful emotion there was in the heart and voice of Elisha as with sincerest prayer he cried, "Where is the Lord God of Elijah?" As he said these words he smote the waters with the mantle, and God answered to his cry, and the waters stood back from the stroke, and he walked across on dry land. There is here:1. A message for Christians in all ages who long to have in present emergencies the spiritual power known in the past. Our lesson is in this, that we cannot make the conditions of changing life conform to old conditions; but the attitude to God, the relation to God which made men and women the channels of Divine influence and blessing in any age of the world are possible to us. Elisha was a very different man from Elijah. If he had gone about trying to act like Elijah in all sorts of customs and habits of a minor nature he would have made himself the laughing-stock of his time. But we see that from the start Elisha grasped the kernel of the matter. It was not Elijah's mannerisms, nor Elijah's peculiar methods, but Elijah's faith in God that gave him his power. And so his cry is, "Where is the Lord God of Elijah?" Joseph Parker says that by these words Elisha shows that he is not called to a merely official position, but that he is elected to represent the Divine Majesty upon earth. Had Elisha acted in a way which suggested self-sufficiency, his prophetic office would have been destroyed well-nigh before it was created. It is when we stand back in humility, and from the depths of our souls cry out of our desolateness to God, "Where is the Lord God of Elijah?" that we begin our work in the right spirit, and only then. Sometimes we hear men and women talking now about the days of Wesley, and of Whitefield, and the early fathers of the great Wesleyan revival and reformation, as though they thought by some change of clothing or change of outward physical living the power of those days could come back. But that cannot be true. That which was at the heart and was the moving centre of the great Wesleyan revival was the same power that made Elijah what he was and that gave Elisha force to continue his work. It was an abiding faith in God. What Christians need to-day, and what we must have if we are to know the power which has made the saints of God mighty in every age of triumph for the church, is the same spirit and the same faith that Elisha had when with the mantle of Elijah he smote the waters of the Jordan and cried from the depths of his soul, "Where is the Lord God of Elijah?" 2. God never fails to answer when His children call upon Him in faith. He immediately responded to Elisha's faith. He will be as faithful to us. 3. When with sincere hearts we serve God and surrender ourselves completely to do His will, God causes others to see. The young men at the prophetic school in Jericho were very quick to discern that the blessing of God rested on Elisha. They at once acknowledged that the spirit of Elijah had fallen on him. () Elijah's solemn, silent act was sufficiently clear and eloquent to Elisha. When a great teacher dies, says Sir John Malcolm in his History of Persia, he bequeaths his patched mantle to the disciple that he most esteems. And the moment the elect disciple puts on the holy mantle he is vested with the whole power and sanctity of his predecessor. The mantles which were used by ascetics and saints have always been the objects of religions veneration in the East. The holy man's power is founded upon his sacred character, and that rests upon his poverty and contempt of worldly goods. His mantle is his all, and its transfer marks out his heir. () People Elijah, ElishaPlaces Bethel, Gilgal, Jericho, Jordan River, Mount Carmel, SamariaTopics Bank, Cloak, Dropped, Edge, Elijah, Eli'jah, Elijah's, Fallen, Fell, Jordan, Mantle, Returned, Robe, Standeth, Stood, Taketh, Till, TurnethOutline 1. Elijah, taking his leave of Elisha, with his mantle divides Jordan
9. and, granting Elisha his request, is taken up by a fiery chariot into heaven
12. Elisha, dividing Jordan with Elijah's mantle, is acknowledged his successor
16. The young prophets, hardly obtaining leave to seek Elijah, cannot find him.
19. Elisha with salt heals the unwholesome waters
23. Bears destroy the children that mocked Elisha
Dictionary of Bible Themes 2 Kings 2:13-14 1416 miracles, nature of
1449 signs, purposes
4260 rivers and streams
5144 cloak Library The Translation of Elijah and the Ascension of Christ
'And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.'--2 KINGS ii. 11. 'And it came to pass, while He blessed them, He was parted from them, and carried up into heaven.'--LUKE xxiv. 51. These two events, the translation of Elijah and the Ascension of our Lord, have sometimes been put side by side in order to show that the latter narrative is nothing …
Alexander Maclaren—Expositions of Holy ScriptureElijah's Translation and Elisha's Deathbed
And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof.'--2 KINGS ii. 12. '...And Joash, the King of Israel, came down unto him, and wept over his face, and said. O my father, my father, the chariot of Israel and the horsemen thereof.'--2 KINGS xiii. U. The scenes and the speakers are strangely different in these two incidents. The one scene is that mysterious translation on the further bank of the Jordan, when a mortal was swept up to heaven in a …
Alexander Maclaren—Expositions of Holy Scripture The Chariot of Fire
'And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. 2. And Elijah said unto Elisha, Tarry here, I pray thee; for the Lord hath sent me to Beth-el. And Elisha said unto him, As the Lord liveth, and as thy soul liveth, I will not leave thee. 80 they went down to Beth-el 3, And the sons of the prophets that were at Beth-el came forth to Elisha and said unto him, Knowest thou that the Lord will take away thy master from thy head …
Alexander Maclaren—Expositions of Holy Scripture Gentleness Succeeding Strength
'He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14. And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. 15. And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves …
Alexander Maclaren—Expositions of Holy Scripture Preparing to Depart
"And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."--2 Kings 2:11. IT seems to me that the departure of Elijah from the world, though of course he did not "die" at all, may furnish us with a very good type of the decease of those saints who, although taken away on a sudden, are not without some previous intimation that in such a manner they will be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908 Whether Hope is a Help or a Hindrance to Action?
Objection 1: It would seem that hope is not a help but a hindrance to action. Because hope implies security. But security begets negligence which hinders action. Therefore hope is a hindrance to action. Objection 2: Further, sorrow hinders action, as stated above ([1361]Q[37], A[3]). But hope sometimes causes sorrow: for it is written (Prov. 13:12): "Hope that is deferred afflicteth the soul." Therefore hope hinders action. Objection 3: Further, despair is contrary to hope, as stated above [1362](A[4]). …
Saint Thomas Aquinas—Summa Theologica Jericho Itself.
We read, that this city was not only wasted by Joshua with fire and sword, but cursed also. "Cursed be he before the Lord, who shall rise up and build that city Jericho," Joshua 6:26. "Nor was another city to be built (says the Talmudists), which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name." And yet I know not by what chance this city crept out of dust and rubbish, lived again, and flourished, and became the second city to Jerusalem. …
John Lightfoot—From the Talmud and Hebraica Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2 …
Lewis Bayly—The Practice of Piety The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from …
John Lightfoot—From the Talmud and Hebraica The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through …
E. P. Barrows—Companion to the Bible Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 2:13 NIV
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