mh_parser/vol_split/12 - 2Kings/Chapter 2.xml

<div2 id="iiKi.iii" n="iii" next="iiKi.iv" prev="iiKi.ii" progress="62.25%" title="Chapter II">
<h2 id="iiKi.iii-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="iiKi.iii-p1">In this chapter we have, I. That extraordinary
event, the translation of Elijah. In the close of the foregoing
chapter we had a wicked king leaving the world in disgrace, here we
have a holy prophet leaving it in honour; the departure of the
former was his greatest misery, of the latter his greatest bliss:
men are as their end is. Here is, 1. Elijah taking leave of his
friends, the sons of the prophets, and especially Elisha, who kept
close to him, and walked with him through Jordan, <scripRef id="iiKi.iii-p1.1" osisRef="Bible:2Kgs.2.1-2Kgs.2.10" parsed="|2Kgs|2|1|2|10" passage="2Ki 2:1-10">ver. 1-10</scripRef>. 2. Elijah taken into
heaven by the ministry of angels (<scripRef id="iiKi.iii-p1.2" osisRef="Bible:2Kgs.2.11" parsed="|2Kgs|2|11|0|0" passage="2Ki 2:11">ver.
11</scripRef>), and Elisha's lamentation of the loss this earth has
of him, <scripRef id="iiKi.iii-p1.3" osisRef="Bible:2Kgs.2.12" parsed="|2Kgs|2|12|0|0" passage="2Ki 2:12">ver. 12</scripRef>. II. The
manifestation of Elisha, as a prophet in his room. 1. By the
dividing of Jordan, <scripRef id="iiKi.iii-p1.4" osisRef="Bible:2Kgs.2.13-2Kgs.2.14" parsed="|2Kgs|2|13|2|14" passage="2Ki 2:13,14">ver. 13,
14</scripRef>. 2. By the respect which the sons of the prophets
paid him, <scripRef id="iiKi.iii-p1.5" osisRef="Bible:2Kgs.2.15-2Kgs.2.18" parsed="|2Kgs|2|15|2|18" passage="2Ki 2:15-18">ver. 15-18</scripRef>. 3.
By the healing of the unwholesome waters of Jericho, <scripRef id="iiKi.iii-p1.6" osisRef="Bible:2Kgs.2.19-2Kgs.2.22" parsed="|2Kgs|2|19|2|22" passage="2Ki 2:19-22">ver. 19-22</scripRef>. 4. By the destruction
of the children of Bethel that mocked him, <scripRef id="iiKi.iii-p1.7" osisRef="Bible:2Kgs.2.23-2Kgs.2.25" parsed="|2Kgs|2|23|2|25" passage="2Ki 2:23-25">ver. 23-25</scripRef>. This revolution in prophecy
makes a greater figure than the revolution of a kingdom.</p>
<scripCom id="iiKi.iii-p0.1_1" osisRef="Bible:2Kgs.2" parsed="|2Kgs|2|0|0|0" passage="2Ki 2" type="Commentary"/>
<scripCom id="iiKi.iii-p0.2_1" osisRef="Bible:2Kgs.2.1-2Kgs.2.8" parsed="|2Kgs|2|1|2|8" passage="2Ki 2:1-8" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.2.1-2Kgs.2.8">
<h4 id="iiKi.iii-p1.10">Elijah's Translation. (<span class="smallcaps" id="iiKi.iii-p1.11">b. c.</span> 895.)</h4>
<p class="passage" id="iiKi.iii-p2">1 And it came to pass, when the <span class="smallcaps" id="iiKi.iii-p2.1">Lord</span> 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 <span class="smallcaps" id="iiKi.iii-p2.2">Lord</span> hath sent me to Beth-el. And Elisha
said <i>unto him, As</i> the <span class="smallcaps" id="iiKi.iii-p2.3">Lord</span>
liveth, and <i>as</i> thy soul liveth, I will not leave thee. So
they went down to Beth-el.   3 And the sons of the prophets
that <i>were</i> at Beth-el came forth to Elisha, and said unto
him, Knowest thou that the <span class="smallcaps" id="iiKi.iii-p2.4">Lord</span> will
take away thy master from thy head to day? And he said, Yea, I know
<i>it;</i> hold ye your peace.   4 And Elijah said unto him,
Elisha, tarry here, I pray thee; for the <span class="smallcaps" id="iiKi.iii-p2.5">Lord</span> hath sent me to Jericho. And he said,
<i>As</i> the <span class="smallcaps" id="iiKi.iii-p2.6">Lord</span> liveth, and
<i>as</i> thy soul liveth, I will not leave thee. So they came to
Jericho.   5 And the sons of the prophets that <i>were</i> at
Jericho came to Elisha, and said unto him, Knowest thou that the
<span class="smallcaps" id="iiKi.iii-p2.7">Lord</span> will take away thy master from
thy head to day? And he answered, Yea, I know <i>it;</i> hold ye
your peace.   6 And Elijah said unto him, Tarry, I pray thee,
here; for the <span class="smallcaps" id="iiKi.iii-p2.8">Lord</span> hath sent me to
Jordan. And he said, <i>As</i> the <span class="smallcaps" id="iiKi.iii-p2.9">Lord</span> liveth, and <i>as</i> thy soul liveth, I
will not leave thee. And they two went on.   7 And fifty men
of the sons of the prophets went, and stood to view afar off: and
they two stood by Jordan.   8 And Elijah took his mantle, and
wrapped <i>it</i> together, and smote the waters, and they were
divided hither and thither, so that they two went over on dry
ground.</p>
<p class="indent" id="iiKi.iii-p3">Elijah's times, and the events concerning
him, are as little dated as those of any great man in scripture; we
are not told of his age, nor in what year of Ahab's reign he first
appeared, nor in what year of Joram's he disappeared, and therefore
cannot conjecture how long he flourished; it is supposed about
twenty years in all. Here we are told,</p>
<p class="indent" id="iiKi.iii-p4">I. That God had determined to take him up
into heaven by a whirlwind, <scripRef id="iiKi.iii-p4.1" osisRef="Bible:2Kgs.2.1" parsed="|2Kgs|2|1|0|0" passage="2Ki 2:1"><i>v.</i>
1</scripRef>. He would do it, and it is probable let him know of
his purpose some time before, that he would shortly take him from
the world, not by death, but translate him body and soul to heaven,
as Enoch was, only causing him to undergo such a change as would be
necessary to the qualifying of him to be an inhabitant in that
world of spirits, and such as those shall undergo who will be found
alive at Christ's coming. It is not for us to say why God would put
such a peculiar honour upon Elijah above any other of the prophets;
he was a man <i>subject to like passions as we are,</i> knew sin,
and yet never tasted death. Wherefore is he thus dignified, thus
distinguished, as a man whom the Kings of kings did delight to
honour? We may suppose that herein, 1. God looked back upon his
past services, which were eminent and extraordinary, and intended a
recompence for those and an encouragement to the sons of the
prophets to tread in the steps of his zeal and faithfulness, and,
whatever it cost them, to witness against the corruptions of the
age they lived in. 2. He looked down upon the present dark and
degenerate state of the church, and would thus give a very sensible
proof of another life after this, and draw the hearts of the
faithful few upward towards himself, and that other life. 3. He
looked forward to the evangelical dispensation, and, in the
translation of Elijah, gave a type and figure of the ascension of
Christ and the <i>opening of the kingdom of heaven to all
believers.</i> Elijah had, by faith and prayer, conversed much with
heaven, and now he is taken thither, to assure us that if we have
our conversation in heaven, while we are here on earth, we shall be
there shortly, the soul shall (and that is the man) be happy there,
there for ever.</p>
<p class="indent" id="iiKi.iii-p5">II. That Elisha had determined, as long as
he continued on earth to cleave to him, and not to leave him.
Elijah seemed desirous to shake him off, would have had him stay
behind at Gilgal, at Bethel, at Jericho, <scripRef id="iiKi.iii-p5.1" osisRef="Bible:2Kgs.2.2 Bible:2Kgs.2.4 Bible:2Kgs.2.6" parsed="|2Kgs|2|2|0|0;|2Kgs|2|4|0|0;|2Kgs|2|6|0|0" passage="2Ki 2:2,4,6"><i>v.</i> 2, 4, 6</scripRef>. Some think out of
humility; he knew what glory God designed for him, but would not
seem to glory in it, nor desired it should be seen of men (God's
favourites covet not to have it proclaimed before them that they
are so, as the favourites of earthly princes do), or rather it was
to try him, and make his constant adherence to him the more
commendable, like Naomi's persuading Ruth to go back. In vain does
Elijah entreat him to tarry here and tarry there; he resolves to
tarry nowhere behind his master, till he goes to heaven, and leaves
him behind on this earth. "Whatever comes of it, <i>I will not
leave thee;</i>" and why so? Not only because he loved him, but, 1.
Because he desired to be edified by his holy heavenly converse as
long as he staid on earth; it had always been profitable, but, we
may suppose, was now more so than ever. We should do all the
spiritual good we can one to another, and get all we can one by
another, while we are together, because we are to be <i>together
but a little while.</i> 2. Because he desired to be satisfied
concerning his departure, and to see him when he was taken up, that
his faith might be confirmed and his acquaintance with the
invisible world increased. He had long followed Elijah, and he
would not leave him now when he hoped for the parting blessing. Let
not those that follow Christ come short by tiring at last.</p>
<p class="indent" id="iiKi.iii-p6">III. That Elijah, before his departure,
visited the schools of the prophets and took leave of them. It
seems that there were such schools in many of the cities of Israel,
probably even in Samaria itself. Here we find <i>sons of the
prophets,</i> and considerable numbers of them, even at Bethel,
where one of the calves was set up, and at Jericho, which was
lately built in defiance of a divine curse. At Jerusalem, and in
the kingdom of Judah, they had priests and Levites, and the
temple-service, the want of which, in the kingdom of Israel, God
graciously made up by those colleges, where men were trained up and
employed in the exercises of religion and devotion, and whither
good people resorted to solemnize the appointed feasts with praying
and hearing, when they had not conveniences for sacrifice or
incense, and thus religion was kept up in a time of general
apostasy. Much of God was among these prophets, and <i>more were
the children of the desolate</i> than the <i>children of the
married wife.</i> None of all the high priests were comparable to
those two great men Elijah and Elisha, who, for aught we know,
never attended in the temple at Jerusalem. These seminaries of
religion and virtue, which Elijah, it is probable, had been
instrumental to found, he now visits, before his departure, to
instruct, encourage, and bless them. Note, Those that are going to
heaven themselves ought to be concerned for those they leave behind
them on earth, and to leave with them their experiences,
testimonies, counsels, and prayers, <scripRef id="iiKi.iii-p6.1" osisRef="Bible:2Pet.1.15" parsed="|2Pet|1|15|0|0" passage="2Pe 1:15">2
Pet. i. 15</scripRef>. When Christ said, with triumph, <i>Now I am
no more in the world,</i> he added, with tenderness, <i>But these
are. Father, keep them.</i></p>
<p class="indent" id="iiKi.iii-p7">IV. That the sons of the prophets had
intelligence (either from Elijah himself, or by the spirit of
prophecy in some of their own society), or suspected by the
solemnity of Elijah's farewell, that he was now shortly to be
removed; and, 1. They told Elisha of it, both at Bethel (<scripRef id="iiKi.iii-p7.1" osisRef="Bible:2Kgs.2.3" parsed="|2Kgs|2|3|0|0" passage="2Ki 2:3"><i>v.</i> 3</scripRef>) and at Jericho (<scripRef id="iiKi.iii-p7.2" osisRef="Bible:2Kgs.2.5" parsed="|2Kgs|2|5|0|0" passage="2Ki 2:5"><i>v.</i> 5</scripRef>): <i>Knowest thou that the
Lord will take away thy master from thy head to day?</i> This they
said, not as upbraiding him with his loss, or expecting that when
his master was gone he would be upon the level with them, but to
show how full they were of the thoughts of this matter and big with
expectation of the event, and to admonish Elisha to prepare for the
loss. Know we not that our nearest relations, and dearest friends,
must shortly be taken from us? <i>The Lord will</i> take them; we
lose them not till he calls for them whose they are, and who
<i>taketh away and none can hinder him.</i> He takes away superiors
from our head, inferiors from our feet, equals from our arms; let
us therefore carefully do the duty of every relation, that we may
reflect upon it with comfort when it comes to be dissolved. Elisha
knew it too well, and <i>sorrow had filled his heart</i> upon this
account (as the disciples in a like case, <scripRef id="iiKi.iii-p7.3" osisRef="Bible:John.16.6" parsed="|John|16|6|0|0" passage="Joh 16:6">John xvi. 6</scripRef>), and therefore he did not need
to be told of it, did not care for hearing of it, and would not be
interrupted in his contemplations on this great concern, or in the
least diverted from his attendance upon his master. <i>I know it;
hold you your peace.</i> He speaks not this peevishly, or in
contempt of the sons of the prophets, but as one that was himself
and would have them composed and sedate, and with an awful silence
expecting the event: <i>I know it; be silent,</i> <scripRef id="iiKi.iii-p7.4" osisRef="Bible:Zech.2.13" parsed="|Zech|2|13|0|0" passage="Zec 2:13">Zech. ii. 13</scripRef>. 2. They went themselves
to be witnesses of it at a distance, though they might not closely
attend (<scripRef id="iiKi.iii-p7.5" osisRef="Bible:2Kgs.2.7" parsed="|2Kgs|2|7|0|0" passage="2Ki 2:7"><i>v.</i> 7</scripRef>):
<i>Fifty of them stood to view afar off,</i> intending to satisfy
their curiosity, but God so ordered it that they might be
eye-witnesses of the honour heaven did to that prophet, who was
<i>despised and rejected of men.</i> God's works are well worthy
our notice; when a <i>door is opened in heaven</i> the call is,
<i>Come up hither, come and see.</i></p>
<p class="indent" id="iiKi.iii-p8">V. That the miraculous dividing of the
river Jordan was the preface to Elijah's translation into the
heavenly Canaan, as it had been to the entrance of Israel into the
earthly Canaan, <scripRef id="iiKi.iii-p8.1" osisRef="Bible:2Kgs.2.8" parsed="|2Kgs|2|8|0|0" passage="2Ki 2:8"><i>v.</i> 8</scripRef>.
He must go on to the other side Jordan to be translated, because it
was his native country, and that he might be near the place where
Moses died, and that thus honour might be put on that part of the
country which was most despised. He and Elisha might have gone over
Jordan by a ferry, as other passengers did, but God would magnify
Elijah in his exit, as he did Joshua in his entrance, by the
dividing of this river, <scripRef id="iiKi.iii-p8.2" osisRef="Bible:Josh.3.7" parsed="|Josh|3|7|0|0" passage="Jos 3:7">Josh. iii.
7</scripRef>. As Moses with his rod divided the sea, so Elijah with
his mantle divided Jordan, both being the <i>insignia—the
badges</i> of their office. These waters of old yielded to the ark,
now to the prophet's mantle, which, to those that wanted the ark
was an equivalent token of God's presence. When God will take up
his faithful ones to heaven death is the Jordan which, immediately
before their translation, they must pass through, and they find a
way through it, as safe and comfortable way; the death of Christ
has divided those waters, that the ransomed of the Lord may pass
over. <i>O death! where is thy sting,</i> thy hurt, thy terror?</p>
</div><scripCom id="iiKi.iii-p0.3" osisRef="Bible:2Kgs.2.9-2Kgs.2.12" parsed="|2Kgs|2|9|2|12" passage="2Ki 2:9-12" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.2.9-2Kgs.2.12">
<p class="passage" id="iiKi.iii-p9">9 And it came to pass, when they were gone over,
that Elijah said unto Elisha, Ask what I shall do for thee, before
I be taken away from thee. And Elisha said, I pray thee, let a
double portion of thy spirit be upon me.   10 And he said,
Thou hast asked a hard thing: <i>nevertheless,</i> if thou see me
<i>when I am</i> taken from thee, it shall be so unto thee; but if
not, it shall not be <i>so.</i>   11 And it came to pass, as
they still went on, and talked, that, behold, <i>there appeared</i>
a chariot of fire, and horses of fire, and parted them both
asunder; and Elijah went up by a whirlwind into heaven.   12
And Elisha saw <i>it,</i> and he cried, My father, my father, the
chariot of Israel, and the horsemen thereof. And he saw him no
more: and he took hold of his own clothes, and rent them in two
pieces.</p>
<p class="indent" id="iiKi.iii-p10">Here, I. Elijah makes his will, and leaves
Elisha his heir, now anointing him to be prophet in his room, more
than when he <i>cast his mantle upon him,</i> <scripRef id="iiKi.iii-p10.1" osisRef="Bible:1Kgs.19.19" parsed="|1Kgs|19|19|0|0" passage="1Ki 19:19">1 Kings xix. 19</scripRef>.</p>
<p class="indent" id="iiKi.iii-p11">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), "<i>Ask of me when I am
gone,</i> 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. <i>Abraham is ignorant
of us.</i></p>
<p class="indent" id="iiKi.iii-p12">2. Elisha, having this fair opportunity to
enrich himself with the best riches, prays for a <i>double portion
of his spirit.</i> 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 "<i>Let it be upon me,</i> 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 <i>his</i>
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 <i>strength
according to the day.</i> (3.) For a <i>double portion of his
spirit;</i> 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 <i>covet earnestly the best gifts,</i> 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.</p>
<p class="indent" id="iiKi.iii-p13">3. Elijah promised him that which he asked,
but under two provisos, <scripRef id="iiKi.iii-p13.1" osisRef="Bible:2Kgs.2.10" parsed="|2Kgs|2|10|0|0" passage="2Ki 2:10"><i>v.</i>
10</scripRef>. (1.) Provided he put a due value upon it and esteem
it highly: this he teaches him to do by calling it <i>a hard
thing,</i> 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: <i>If thou see me when I am taken from
thee, it shall be</i> 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, <scripRef id="iiKi.iii-p13.2" osisRef="Bible:Acts.1.8" parsed="|Acts|1|8|0|0" passage="Ac 1:8">Acts i. 8</scripRef>.
Elisha, we may suppose, hereupon prayed earnestly, <i>Lord, show me
this token for good.</i></p>
<p class="indent" id="iiKi.iii-p14">II. Elijah is carried up to heaven in a
fiery chariot, <scripRef id="iiKi.iii-p14.1" osisRef="Bible:2Kgs.2.11" parsed="|2Kgs|2|11|0|0" passage="2Ki 2:11"><i>v.</i>
11</scripRef>. Like Enoch, he was translated, <i>that he should not
see death;</i> and was (as Mr. Cowley expresses it) <i>the second
man that leaped the ditch where all the rest of mankind fell, and
went not downward to the sky.</i> Many curious questions might be
asked about this matter, which could not be answered. Let it
suffice that we are here told,</p>
<p class="indent" id="iiKi.iii-p15">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, <scripRef id="iiKi.iii-p15.1" osisRef="Bible:1Cor.14.4" parsed="|1Cor|14|4|0|0" passage="1Co 14:4">1 Cor. xiv. 4</scripRef>. Christ ascended as he was
blessing his disciples.</p>
<p class="indent" id="iiKi.iii-p16">2. What convoy his Lord sent for him—<i>a
chariot of fire and horses of fire,</i> 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 (<scripRef id="iiKi.iii-p16.1" osisRef="Bible:Isa.40.11 Bible:Isa.40.31" parsed="|Isa|40|11|0|0;|Isa|40|31|0|0" passage="Isa 40:11,31">Isa. xl. 11, 31</scripRef>); 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, <i>more than a
conqueror.</i> The angels are called in scripture <i>cherubim</i>
and <i>seraphim,</i> and their appearance here, though it may seem
below their dignity, answers to both those names; for (1.)
<i>Seraphim</i> signifies <i>fiery,</i> and God is said to make
them <i>a flame of fire,</i> <scripRef id="iiKi.iii-p16.2" osisRef="Bible:Ps.104.4" parsed="|Ps|104|4|0|0" passage="Ps 104:4">Ps. civ.
4</scripRef>. (2.) <i>Cherubim</i> (as many think) signifies
<i>chariots,</i> and they are called <i>the chariots of God</i>
(<scripRef id="iiKi.iii-p16.3" osisRef="Bible:Ps.68.17" parsed="|Ps|68|17|0|0" passage="Ps 68:17">Ps. lxviii. 17</scripRef>), and he is
said to <i>ride upon a cherub</i> (<scripRef id="iiKi.iii-p16.4" osisRef="Bible:Ps.18.10" parsed="|Ps|18|10|0|0" passage="Ps 18:10">Ps.
xviii. 10</scripRef>), 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,
<scripRef id="iiKi.iii-p16.5" osisRef="Bible:Zech.1.8 Bible:Zech.6.1 Bible:Rev.6.2" parsed="|Zech|1|8|0|0;|Zech|6|1|0|0;|Rev|6|2|0|0" passage="Zec 1:8,6:1,Re 6:2">Zech. i. 8; vi. 1. Compare
Rev. vi. 2</scripRef>, &amp;c. 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.</p>
<p class="indent" id="iiKi.iii-p17">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.</p>
<p class="indent" id="iiKi.iii-p18">4. Whither he was carried. He <i>went up by
a whirlwind into heaven.</i> 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.</p>
<verse id="iiKi.iii-p18.1">
<l class="t1" id="iiKi.iii-p18.2">"But where he stopped will ne'er be known,</l>
<l class="t1" id="iiKi.iii-p18.3">'Till Phenix-nature, aged grown,</l>
<l class="t1" id="iiKi.iii-p18.4">To a better being shall aspire,</l>
<l class="t1" id="iiKi.iii-p18.5">Mounting herself, like him, to eternity in fire."  
 </l>
</verse>
<attr id="iiKi.iii-p18.6"><span class="smallcaps" id="iiKi.iii-p18.7">Cowley</span>.</attr>
<p class="indent" id="iiKi.iii-p19">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 <i>opening of the kingdom of heaven
to all believers,</i> as then to Elijah. It was also a figure of
Christ's ascension.</p>
<p class="indent" id="iiKi.iii-p20">III. Elisha pathetically laments the loss
of that great prophet, but attends him with an encomium, <scripRef id="iiKi.iii-p20.1" osisRef="Bible:2Kgs.2.12" parsed="|2Kgs|2|12|0|0" passage="2Ki 2:12"><i>v.</i> 12</scripRef>. 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, <scripRef id="iiKi.iii-p20.2" osisRef="Bible:Acts.1.10" parsed="|Acts|1|10|0|0" passage="Ac 1:10">Acts i.
10</scripRef>. He saw it awhile, but the vision was presently out
of his sight; and <i>he saw him no more.</i> 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: <i>My
father, my father.</i> 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 (<scripRef id="iiKi.iii-p20.3" osisRef="Bible:John.14.15" parsed="|John|14|15|0|0" passage="Joh 14:15">John xiv. 15</scripRef>),
but Elijah must. (2.) The public had lost its best guard; he was
<i>the chariot of Israel, and the horsemen thereof.</i> 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."</p>
</div><scripCom id="iiKi.iii-p0.4" osisRef="Bible:2Kgs.2.13-2Kgs.2.18" parsed="|2Kgs|2|13|2|18" passage="2Ki 2:13-18" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.2.13-2Kgs.2.18">
<h4 id="iiKi.iii-p20.5">Elijah's Mantle on Elisha. (<span class="smallcaps" id="iiKi.iii-p20.6">b. c.</span> 895.)</h4>
<p class="passage" id="iiKi.iii-p21">13 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 <i>is</i> the <span class="smallcaps" id="iiKi.iii-p21.1">Lord</span> 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 <i>were</i> 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 to the
ground before him.   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
<span class="smallcaps" id="iiKi.iii-p21.2">Lord</span> hath taken him up, and cast him
upon some mountain, or into some valley. And he said, Ye shall not
send.   17 And when they urged him till he was ashamed, he
said, Send. They sent therefore fifty men; and they sought three
days, but found him not.   18 And when they came again to him,
(for he tarried at Jericho,) he said unto them, Did I not say unto
you, Go not?</p>
<p class="indent" id="iiKi.iii-p22">We have here an account of what followed
immediately after the translation of Elijah.</p>
<p class="indent" id="iiKi.iii-p23">I. The tokens of God's presence with
Elisha, and the marks of his elevation into Elijah's room, to be,
as he had been, a father to the sons of the prophets, and the
chariots and horsemen of Israel.</p>
<p class="indent" id="iiKi.iii-p24">1. He was possessed of Elijah's mantle, the
badge of his office, which, we may suppose, he put on and wore for
his master's sake, <scripRef id="iiKi.iii-p24.1" osisRef="Bible:2Kgs.2.13" parsed="|2Kgs|2|13|0|0" passage="2Ki 2:13"><i>v.</i>
13</scripRef>. When Elijah went to heaven, though he did not let
fall his body as others do, he let fall his mantle instead of it;
for he was unclothed, that he might be clothed upon with
immortality: he was going to a world where he needed not the mantle
to adorn him, nor to shelter him from the weather, nor to wrap his
face in, as <scripRef id="iiKi.iii-p24.2" osisRef="Bible:1Kgs.19.13" parsed="|1Kgs|19|13|0|0" passage="1Ki 19:13">1 Kings xix.
13</scripRef>. He left his mantle as a legacy to Elisha, and,
though in itself it was of small value, yet as it was a token of
the descent of the Spirit upon him, it was more than if he had
bequeathed to him thousands of gold and silver. Elisha took it up,
not as a sacred relic to be worshipped, but as a significant
garment to be worn, and a recompence to him for his own garments
which he had rent. He loved this cloak ever since it was first cast
over him, <scripRef id="iiKi.iii-p24.3" osisRef="Bible:1Kgs.19.19" parsed="|1Kgs|19|19|0|0" passage="1Ki 19:19">1 Kings xix. 19</scripRef>.
He that then so cheerfully obeyed the summons of it, and became
Elijah's servant, is now dignified with it, and becomes his
successor. There are remains of great and good men, which, like
this mantle, ought to be gathered up and preserved by the
survivors, their sayings, their writings, their examples, that, as
their works follow them in the reward of them, they may stay behind
in the benefit of them.</p>
<p class="indent" id="iiKi.iii-p25">2. He was possessed of Elijah's power to
divide Jordan, <scripRef id="iiKi.iii-p25.1" osisRef="Bible:2Kgs.2.14" parsed="|2Kgs|2|14|0|0" passage="2Ki 2:14"><i>v.</i>
14</scripRef>. Having parted with his father, he returns to his
sons in the schools of the prophets. Jordan was between him and
them; it had been divided to make way for Elijah to his glory; he
will try whether it will divide to make way for him to his
business, and by that he will know that God is with him, and that
he has the double portion of Elijah's spirit. Elijah's last miracle
shall be Elisha's first; thus he begins where Elijah left off and
there is no vacancy. In dividing the waters, (1.) He made use of
Elijah's mantle, as Elijah himself had done (<scripRef id="iiKi.iii-p25.2" osisRef="Bible:2Kgs.2.8" parsed="|2Kgs|2|8|0|0" passage="2Ki 2:8"><i>v.</i> 8</scripRef>), to signify that he designed to
keep to his master's methods and would not introduce any thing new,
as those affect to do that think themselves wiser than their
predecessors. (2.) He applied to Elijah's God: <i>Where is the Lord
God of Elijah?</i> He does not ask, "Where is Elijah?" as poring
upon the loss of him, as if he could not be easy now that he was
gone,—or as doubting of his happy state, as if, like the sons of
the prophets here, he knew not what had become of him,—or as
curiously enquiring concerning him, and the particular of that
state he was removed to (no, that is a hidden life, it does not yet
appear what we shall be),—nor as expecting help from him; no,
Elijah is happy, but is neither omniscient nor omnipotent; but he
asks, <i>Where is the Lord God of Elijah?</i> Now that Elijah was
taken to heaven God had abundantly proved himself the God of
Elijah; if he had not prepared for him that city, and done better
for him there than ever he did for him in this world, he <i>would
have been ashamed to be called his God,</i> <scripRef id="iiKi.iii-p25.3" osisRef="Bible:Heb.11.16" parsed="|Heb|11|16|0|0" passage="Heb 11:16">Heb. xi. 16</scripRef>; <scripRef id="iiKi.iii-p25.4" osisRef="Bible:Matt.27.31-Matt.27.32" parsed="|Matt|27|31|27|32" passage="Mt 27:31,32">Matt. xxvii. 31, 32</scripRef>. Now that Elijah was
taken to heaven Elisha enquired, [1.] After God. When our
creature-comforts are removed, we have a God to go to, that lives
for ever. [2.] After <i>The God of Elijah,</i> the God that Elijah
served, and honoured, and pleaded for, and adhered to when all
Israel had deserted him. This honour is done to those who cleave to
God in times of general apostasy, that God will be, in a peculiar
manner, their God. "The God that owned, and protected, and provided
for Elijah, and many ways honoured him, especially now at last,
where is he? Lord, am not I promised Elijah's spirit? Make good
that promise." The words which next follow in the original,
<i>Aph-his—even he,</i> which we join to the following clause,
<i>when he also had smitten the waters,</i> some make an answer to
this question, <i>Where is Elijah's God? Etiam ille adhuc
superest—"He is in being still,</i> and nigh at hand. We have lost
Elijah, but we have not lost Elijah's God. He <i>has not forsaken
the earth;</i> it is even he that is still with me." Note,
<i>First,</i> It is the duty and interest of the saints on earth to
enquire after God, and apply to him as the Lord God of the saints
that have gone before to heaven, <i>the God of our fathers.
Secondly,</i> It is very comfortable to those who enquire of him;
it is <i>even he</i> that <i>is in his holy temple</i> (<scripRef id="iiKi.iii-p25.5" osisRef="Bible:Ps.11.4" parsed="|Ps|11|4|0|0" passage="Ps 11:4">Ps. xi. 4</scripRef>) and <i>nigh to all who call
upon him,</i> <scripRef id="iiKi.iii-p25.6" osisRef="Bible:Ps.145.18" parsed="|Ps|145|18|0|0" passage="Ps 145:18">Ps. cxlv.
18</scripRef>. <i>Thirdly,</i> Those that walk in the spirit and
steps of their godly faithful predecessors shall certainly
experience the same grace that they experienced; Elijah's God will
be Elisha's too. The Lord God of the holy prophets is the same
yesterday, to-day, and for ever; and what will it avail us to have
the mantles of those that are gone, their places, their books, if
we have not their spirit, their God?</p>
<p class="indent" id="iiKi.iii-p26">3. He was possessed of Elijah's interest in
the sons of the prophets, <scripRef id="iiKi.iii-p26.1" osisRef="Bible:2Kgs.2.15" parsed="|2Kgs|2|15|0|0" passage="2Ki 2:15"><i>v.</i>
15</scripRef>. Some of the fellows of the college at Jericho, who
had placed themselves conveniently near Jordan, to see what passed,
were surprised to see Jordan divided before Elisha in his return,
and took that as a convincing evidence that <i>the spirit of Elijah
did rest upon him,</i> and that therefore they ought to pay the
same respect and deference to him that they had paid to Elijah.
Accordingly they went to meet him, to congratulate him on his safe
passage through fire and water, and the honour God had put upon
him; and they <i>bowed themselves to the ground before him.</i>
They were trained up in the schools; Elisha was taken from the
plough; yet when they perceived that God was with him, and that
this was <i>the man whom he delighted to honour,</i> they readily
submitted to him as their head and father, as the people to Joshua
when Moses was dead, <scripRef id="iiKi.iii-p26.2" osisRef="Bible:Josh.1.17" parsed="|Josh|1|17|0|0" passage="Jos 1:17">Josh. i.
17</scripRef>. Those that appear to have God's Spirit and presence
with them ought to have our esteem and best affections,
notwithstanding the meanness of their extraction and education.
This ready submission of the sons of the prophets, no doubt, was a
great encouragement to Elisha, and helped to clear his call.</p>
<p class="indent" id="iiKi.iii-p27">II. The needless search which the sons of
the prophets made for Elijah. 1. They suggested that possibly he
was dropped, either alive or dead, upon some mountain, or in some
valley; and it would be a satisfaction to them if they sent some
strong men, whom they had at command, in quest of him, <scripRef id="iiKi.iii-p27.1" osisRef="Bible:2Kgs.2.16" parsed="|2Kgs|2|16|0|0" passage="2Ki 2:16"><i>v.</i> 16</scripRef>. Some of them perhaps
started this as a demurrer to the choice of Elisha: "Let us first
be sure that Elijah has quite gone. Can we think Elijah thus
neglected by heaven, that chosen vessel thus cast away as a vessel
in which was no pleasure?" 2. Elisha consented not to their motion
till they overcame him with importunity, <scripRef id="iiKi.iii-p27.2" osisRef="Bible:2Kgs.2.17" parsed="|2Kgs|2|17|0|0" passage="2Ki 2:17"><i>v.</i> 17</scripRef>. They urged him till he was
ashamed to oppose it any further lest he should be thought wanting
in his respect to his old master or loth to resign the mantle
again. Wise men may yield to that, for the sake of peace and the
good opinion of others, which yet their judgment is against as
needless and fruitless. 3. The issue made them as much ashamed of
their proposal as they, by their importunity, had made Elisha
ashamed of his opposing it. Their messengers, after they had tired
themselves with fruitless search, returned with a <i>non est
inventus—he is not to be found,</i> and gave Elisha an opportunity
of upbraiding his friends with their folly: <i>Did I not say unto
you, Go not?</i> <scripRef id="iiKi.iii-p27.3" osisRef="Bible:2Kgs.2.18" parsed="|2Kgs|2|18|0|0" passage="2Ki 2:18"><i>v.</i>
18</scripRef>. This would make them the more willing to acquiesce
in his judgment another time. Traversing hills and valleys will
never bring us to Elijah, but the imitation of his holy faith and
zeal will, in due time.</p>
</div><scripCom id="iiKi.iii-p0.5" osisRef="Bible:2Kgs.2.19-2Kgs.2.25" parsed="|2Kgs|2|19|2|25" passage="2Ki 2:19-25" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.2.19-2Kgs.2.25">
<h4 id="iiKi.iii-p27.5">The Waters of Jericho Healed; the Death of
the Mocking Children. (<span class="smallcaps" id="iiKi.iii-p27.6">b. c.</span> 895.)</h4>
<p class="passage" id="iiKi.iii-p28">19 And the men of the city said unto Elisha,
Behold, I pray thee, the situation of this city <i>is</i> pleasant,
as my lord seeth: but the water <i>is</i> naught, and the ground
barren.   20 And he said, Bring me a new cruse, and put salt
therein. And they brought <i>it</i> to him.   21 And he went
forth unto the spring of the waters, and cast the salt in there,
and said, Thus saith the <span class="smallcaps" id="iiKi.iii-p28.1">Lord</span>, I
have healed these waters; there shall not be from thence any more
death or barren <i>land.</i>   22 So the waters were healed
unto this day, according to the saying of Elisha which he spake.
  23 And he went up from thence unto Beth-el: and as he was
going up by the way, there came forth little children out of the
city, and mocked him, and said unto him, Go up, thou bald head; go
up, thou bald head.   24 And he turned back, and looked on
them, and cursed them in the name of the <span class="smallcaps" id="iiKi.iii-p28.2">Lord</span>. And there came forth two she bears out of
the wood, and tare forty and two children of them.   25 And he
went from thence to mount Carmel, and from thence he returned to
Samaria.</p>
<p class="indent" id="iiKi.iii-p29">Elisha had, in this respect, a double
portion of Elijah's spirit, that he wrought more miracles than
Elijah. Some reckon them in number just double. Two are recorded in
these verses—a miracle of mercy to Jericho and a miracle of
judgment to Bethel, <scripRef id="iiKi.iii-p29.1" osisRef="Bible:Ps.101.1" parsed="|Ps|101|1|0|0" passage="Ps 101:1">Ps. ci.
1</scripRef>.</p>
<p class="indent" id="iiKi.iii-p30">I. Here is a blessing upon the waters of
Jericho, which was effectual to heal them. Jericho was built in
disobedience to a command, in defiance to a threatening, and at the
expense of the lives of all the builder's children; yet, when it
was built, it was not ordered to be demolished again, nor were
God's prophets or people forbidden to dwell in it, but even within
those walls that were built by iniquity we find a nursery of piety.
Fools, they say, build houses for wise men to dwell in. Here the
wealth of the sinner provided a habitation for the just. We find
Christ at Jericho, <scripRef id="iiKi.iii-p30.1" osisRef="Bible:Luke.19.1" parsed="|Luke|19|1|0|0" passage="Lu 19:1">Luke xix.
1</scripRef>. Hither Elisha came, to confirm the souls of the
disciples with a more particular account of Elijah's translation
than their spies, who saw at a distance, could give them. Here he
staid while the fifty men were searching for him. And, 1. The men
of Jericho represented to him their grievance, <scripRef id="iiKi.iii-p30.2" osisRef="Bible:2Kgs.2.19" parsed="|2Kgs|2|19|0|0" passage="2Ki 2:19"><i>v.</i> 19</scripRef>. God's faithful prophets love to
be employed; it is wisdom to make use of them during the little
while that their light is with us. They had not applied to Elijah
concerning the matter, perhaps because he was not so easy of access
as Elisha was; but now, we may hope, by the influence of the
divinity-school in their city, they were reformed. The situation
was pleasant and afforded a good prospect; but they had neither
wholesome water to drink nor fruitful soil to yield them food, and
what pleasure could they take in their prospect? Water is a common
mercy, which we should estimate by the greatness of the calamity
which the want or unwholesomeness of it would be. Some think that
it was not all the ground about Jericho that was barren and had bad
water, but some one part only, and <i>that</i> where the sons of
the prophets had their lodgings, who are here called <i>the men of
the city.</i> 2. He soon redressed their grievance. Prophets should
endeavour to make every place they come to, some way or other, the
better for them, endeavouring to sweeten bitter spirits, and to
make barren souls fruitful, by the due application of the word of
God. Elisha will heal their waters; but, (1.) They must furnish him
with salt in a new cruse, <scripRef id="iiKi.iii-p30.3" osisRef="Bible:2Kgs.2.20" parsed="|2Kgs|2|20|0|0" passage="2Ki 2:20"><i>v.</i>
20</scripRef>. If salt had been proper to season the water, yet
what could so small a quantity do towards it and what the better
for being in a new cruse? But thus those that would be helped must
be employed and have their faith and obedience tried. God's works
of grace are wrought, not by any operations of ours, but in
observance of his institutions. (2.) He cast the salt <i>into the
spring of the waters,</i> and so healed the streams and the ground
they watered. Thus the way to reform men's lives is to renew their
hearts; let those be seasoned with the salt of grace; for <i>out of
them are the issues of life. Make the tree good and the fruit will
be good.</i> Purify the heart and that will cleanse the hands. (3.)
He did not pretend to do this by his own power, but in God's name:
<i>Thus saith the Lord, I have healed these waters.</i> He is but
the instrument, the channel through which God is pleased to convey
this healing virtue. By doing them this kindness with a <i>Thus
saith the Lord,</i> they would be made the more willing hereafter,
to receive from him a reproof, admonition, or command, with the
same preface. If, in God's name, he can help them, in God's name
let him teach and rule them. <i>Thus saith the Lord,</i> out of
Elisha's mouth, must, ever after, be of mighty force with them.
(4.) The cure was lasting, and not for the present only: <i>The
waters were healed unto this day,</i> <scripRef id="iiKi.iii-p30.4" osisRef="Bible:2Kgs.2.22" parsed="|2Kgs|2|22|0|0" passage="2Ki 2:22"><i>v.</i> 22</scripRef>. What God does <i>shall be for
ever,</i> <scripRef id="iiKi.iii-p30.5" osisRef="Bible:Eccl.3.14" parsed="|Eccl|3|14|0|0" passage="Ec 3:14">Eccl. iii. 14</scripRef>.
When he, by his Spirit, <i>heals a soul,</i> there shall be <i>no
more death nor barrenness;</i> the property is altered: what was
useless and offensive becomes grateful and serviceable.</p>
<p class="indent" id="iiKi.iii-p31">II. Here is a curse upon the children of
Bethel, which was effectual to destroy them; for it was not a curse
causeless. At Bethel there was another school of prophets. Thither
Elisha went next, in this his primary visitation, and the scholars
there no doubt welcomed him with all possible respect, but the
townsmen were abusive to him. One of Jeroboam's calves was at
Bethel; this they were proud of, and fond of, and hated those that
reproved them. The law did not empower them to suppress this pious
academy, but we may suppose it was their usual practice to jeer the
prophets as they went along the streets, to call them by some
nickname or other, that they might expose them to contempt,
prejudice their youth against them, and, if possible, drive them
out of their town. Had the abuse done to Elisha been the first
offence of that kind, it is probable that it would not have been so
severely punished. But <i>mocking the messengers of the Lord,</i>
and <i>misusing the prophets,</i> was one of the <i>crying sins of
Israel,</i> as we find, <scripRef id="iiKi.iii-p31.1" osisRef="Bible:2Chr.36.16" parsed="|2Chr|36|16|0|0" passage="2Ch 36:16">2 Chron.
xxxvi. 16</scripRef>. Now here we have, 1. An instance of that sin.
The little <i>children of Bethel,</i> the boys and girls that were
playing in the streets (notice, it is likely, having come to the
town of his approach), went out to meet him, not with their
hosannas, as they ought to have done, but with their scoffs; they
gathered about him and mocked him, as if he had been a fool, or one
fit to make sport with. Among other things that they used to jeer
the prophets with, they had this particular taunt for him, <i>Go
up, thou bald head, go up, thou bald head.</i> It is a wicked thing
to reproach persons for their natural infirmities or deformities;
it is adding affliction to the afflicted; and, if they are as God
made them, the reproach reflects upon him. But this was such a
thing as scarcely deserved to be called a blemish, and would never
have been turned to his reproach if they had had any thing else to
reproach him with. It was his character as a prophet that they
designed to abuse. The honour God had crowned him with should have
been sufficient to cover his bald head and protect him from their
scoffs. They bade him <i>go up,</i> perhaps reflecting on the
assumption of Elijah: "Thy master," they say, "has gone up; why
dost not thou go up after him? Where is the fiery chariot? When
shall we be rid of thee too?" These children said as they were
taught; they had learned of their idolatrous parents to call foul
names and give bad language, especially to prophets. These young
cocks, as we say, crowed after the old ones. Perhaps their parents
did at this time send them out and set them on, that, if possible,
they might keep the prophet out of their town. 2. A specimen of
that ruin which came down upon Israel at last, for misusing God's
prophets, and of which this was intended to give them fair warning.
Elisha heard their taunts, a good while, with patience; but at
length the fire of holy zeal for God was kindled in his breast by
the continued provocation, and he <i>turned and looked upon
them,</i> to try if a grave and severe look would put them out of
countenance and oblige them to retire, to see if he could discern
in their faces any marks of ingenuousness; but they <i>were not
ashamed, neither could they blush;</i> and therefore he <i>cursed
them in the name of the Lord,</i> both imprecated and denounced the
following judgment, not in personal revenge for the indignity done
to himself, but as the mouth of divine justice to punish the
dishonour done to God. His summons was immediately obeyed. Two
she-bears (bears perhaps robbed of their whelps) came out of an
adjacent wood, and presently killed forty-two children, <scripRef id="iiKi.iii-p31.2" osisRef="Bible:2Kgs.2.24" parsed="|2Kgs|2|24|0|0" passage="2Ki 2:24"><i>v.</i> 24</scripRef>. Now in this, (1.) The
prophet must be justified, for he did it by divine impulse. Had the
curse come from any bad principle God would not have said
<i>Amen</i> to it. We may think it would have been better to have
called for two rods for the correction of these children than two
bears for the destruction of them. But Elisha knew, by the Spirit,
the bad character of these children. He knew what a generation of
vipers those were, and what mischievous enemies they would be to
God's prophets if they should live to be men, who began so early to
be abusive to them. He intended hereby to punish the parents and to
make them afraid of God's judgments. (2.) God must be glorified as
a righteous God, that hates sin, and will reckon for it, even in
little children. Let the wicked wretched brood make our flesh
tremble for fear of God. Let little children be afraid of speaking
wicked words, for God notices what they say. Let them not mock any
for their defects in mind or body, but pity them rather; especially
let them know that it is at their peril if they jeer God's people
or ministers, and scoff at any for well-doing. Let parents, that
would have comfort in their children, train them up well, and do
their utmost betimes to drive out the foolishness that is bound up
in their hearts; for, as bishop Hall says, "In vain do we look for
good from those children whose education we have neglected; and in
vain do we grieve for those miscarriages which our care might have
prevented." Elisha comes to Bethel and fears not the revenges of
the bereaved parents; God, who bade him do what he did, he knew
would bear him out. Thence he goes to Mount Carmel (<scripRef id="iiKi.iii-p31.3" osisRef="Bible:2Kgs.2.25" parsed="|2Kgs|2|25|0|0" passage="2Ki 2:25"><i>v.</i> 25</scripRef>), where it is probable
there was a religious house fit for retirement and contemplation.
Thence he returned to Samaria, where, being a public place, this
father of the prophets might be most serviceable. Bishop Hall
observes here, "That he can never be a profitable seer who is
either always or never alone."</p>
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