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Part 7 of the Series:
“search the scriptures” John 5:39
Many aspects of the service of Elijah are larger than life and his departure from this world is no exception. Once he had asked to die but God disregarded that request and now in 2 Kings chapter 2 takes him to heaven! In a day of idolatry, God ensures that no grave would be left for men to venerate. And that really gives us the key: the chapter is not so much about Elijah, as about Elijah’s God - the God who remains when the seismic change takes place and Elijah is gone. In his place, Elisha comes to exercise the wisdom and power of God. In 1 Kings chapter 19, he becomes Elijah’s assistant; there, Elijah symbolically signals the prophetic succession by putting his mantle on Elisha.
The topic of the chapter The key hangs near the door, 2 Kgs. 2. 1: God is going to take Elijah to heaven in a whirlwind, repeated in describing the event itself, v. 11. The geographical route described in the first half of the chapter (Gilgal -Bethel - Jericho - Jordan) is retraced in the second half as follows: Jordan -Jericho, v. 18 - Bethel, v. 23 - Samaria, v. 25 (via Mount Carmel). This highlights two things:
In Luke’s Gospel we trace a greater journey, a more consequential exodus, and more enduring missionary succession, one which extends to each of us today.
Three times we read, ‘the Lord hath sent me’, vv. 2, 4, 6. It is good to see that the Lord is leading His servant every step of the journey home - even on the last leg.
We note Elisha’s determination to stay with Elijah. The pattern of dialogue is repeated exactly three times but with a change in ending in verse 6; rather than, ‘So they went to’, as in verses 2 and 4, we are told, ‘so the two of them walked on’ NIV. This emphasizes their togetherness. In fact, from the end of verse 6 onwards, they are repeatedly referred to as, ‘the two of them’, ‘they two’.
You and I have not only been apprehended by Christ, but gladly follow Him, and have become inseparably attached to Him in love. When we hesitate, He still says, ‘what is that to thee? follow thou me’, John 21. 22. Perhaps our Lord’s greatest work other than His work on the cross, was the training of the twelve apostles so that the gospel might continue to be proclaimed in the power of the Spirit. Do we devote sufficient focus to ensuring that there are those who will carry on the testimony in the future?
Elijah, Elisha, and indeed ‘the sons of the prophets’, v. 3, sense that something unspeakably awesome is about to overtake him when he offers Elisha a parting request. Why does Elijah tell Elisha to stay at points along the route? His command to stay is permissive in nature (‘you may stay’). But for Elisha to part company on this day would be equivalent to resigning from the role of successor. His persistence shows his willingness to take up a very demanding role. Is there not a great need in all avenues of Christian service? ‘The harvest truly is plenteous, but the labourers are few’, Matt. 9. 37.
The miracle of dividing the Jordan recalls the same river being divided upon Israel’s arrival into the Land, Josh. 3, 4, which in turn harks back to the crossing of the Red Sea; ‘dry ground’, v. 8, stresses this. We learn that the God of the Exodus is still powerfully present for Elisha, as He was for Moses and Joshua. What a vital message for us today!
Elisha’s request for a double portion of Elijah’s spirit is of great importance. It alludes to the double portion of the inheritance that the firstborn son should be apportioned, Deut. 21. 17. He is really asking to be identified as Elijah’s undisputed successor. Elijah’s reply is that this is a ‘hard’ [difficult] thing - not in the sense of hard to grant, but that it is a hard role to fulfil.
The chariot of fire and horses of fire are not the means of transportation for Elijah to heaven (as is sometimes stated). Instead, he is taken up by a whirlwind, v. 11; the chariot is what separates ‘the two of them’, the phrase used of Elijah and Elisha in devoted combination from verse 6. Elisha has remained close by until divinely separated from his master.
The importance of Elisha fulfilling the requirement of seeing Elijah carried up to heaven is emphasized, v. 12. His cry at this point is with reference to Elijah - he is the father, and he is ‘the chariots and horsemen of Israel’ NIV. Elisha’s cry measures the loss of Elijah, both personally, and to Israel. Elijah is a ‘one man army’, and his loss is devastating. How important it is to keep our eyes on the Man who has ascended through the heavens, if we are to prove His power and grace!
Verses 13 to 15 highlight the importance of the mantle. It is emphasized by repetition that the mantle is Elijah’s. This reminds us of the symbolic transfer of the mantle in 1 Kings chapter 19. We are meant to see the separating of the waters as a repeat performance, but this time by Elisha, cp. vv. 8, 14. God was clearly with Elijah, but where is Jehovah, the God of Elijah now? Is He with Elisha? Thank God, evidently, He is!
And at this climax the trainee prophets who have been watching cry out, ‘The spirit of Elijah is resting on Elisha!’ v. 15 NIV, and bow before him. Elisha has become the true successor of Elijah - he is now the chariot and horsemen of Israel, 2 Kgs. 13. 14, who will fight for God and speak His word. So, the falling of the mantle denotes the continuity of the ministry now to be exercised by Elisha. Similarly, the ministry of the apostles (and, by extension, our own) is but the continuation of the ministry of the church’s Lord, ‘As the Father hath sent me, even so send I you’, John 20. 21 RV.
Three proofs confirm Elisha as the man of God, vv. 16-25. The first proof confirms the departure of Elijah, vv. 16-18; he really is no longer here! At the same time, its primary purpose is to stress that Elisha knew the truth of the matter and should have been listened to. The young prophets are keen to search for Elijah’s remains so that he can be buried. Here we see that Elisha is characterized by the wisdom of God, in contrast to the sons of the prophets. Wisdom is not a spectacular attribute, but it is vital if the work of God is to succeed.
Second, the healing of the deadly water at Jericho and then, third, the cursing of the mocking youths at Bethel show Elisha to be the new prophet who speaks God’s word in power - note the phrasing of verse 22 NIV, ‘according to the word Elisha had spoken’ which matches Elijah’s earlier words, 2 Kgs. 1. 17. In the gospel, Christ is both the power of God and the wisdom of God, 1 Cor. 1. 24.
These episodes present contrasting attitudes towards Elisha, and hence towards God, and contrasting outcomes in line with His covenant with Israel. The blessings for obedience in the covenant included promises of productivity in the land; the curses for disobedience included children being killed by wild animals. Both elements of the covenant are found in Leviticus chapter 26. The verb used of the land being unproductive, 2 Kgs. 2. 19, 21, is literally that of being bereaved or barren, and is used of parents being robbed of their children by wild animals, Lev. 26. 22. Hence we have the land being healed from ‘barrenness’ contrasting with parents made ‘barren’ of their children.
With regard to the waters of Jericho, we recall the curse pronounced by Joshua over the city, Josh. 6. 26, which was firstly fulfilled by the death of Hiel’s son, 1 Kgs. 16. 34. Everything about the situation of the city is pleasant, but there is a hidden curse. The water is deadly, causing miscarriage both in man and beast. This city is marked by death. But now observe the transforming grace of God at work through His prophet, ‘Bring me a new cruse, and put salt therein … he went forth unto the spring … cast the salt in … Thus saith the Lord, I have healed these waters’, vv. 20, 21, indicating the transforming power of God’s word.
What a wonderful lesson to us of the transforming grace and power of God! We too are sent to a world under judgement with the powerful word of God. The miracle recalls what happened at Marah, when a certain tree made the bitter waters sweet. Centuries later God still acts in power!
A mob of youths, reflecting the hostility of this idolatrous town, confronts the man of God. They come out to meet him on the road. ‘Go up, thou bald head’ means ‘Keep going on your way, don’t come in here’. He curses them in the name of the Lord, validated by the two she-bears.
We must learn the goodness and severity of God. If His people will not be moved by His matchless grace, then perhaps God’s severe judgements will make them fear and repent and respond to Him. What a solemn thing it is to mock God’s messengers.
God removes His honoured servants, but He carries on His work! Elisha acknowledges this and invokes the ‘God of Elijah’. Unlike the young prophets, he ceases to be occupied with Elijah, and instead he focusses on Elijah’s God. This is the central message of the chapter. In Hebrews chapter 13 verses 7 and 8, the stalwart guides are gone, and their memory is saluted, but Jesus Christ remains the same yesterday, today, even for ever. May the Lord give us the grace, power, and perseverance to step up to whatever service He appoints us in a manner worthy of Him!
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