When the sons of the prophets who were at Jericho facing him saw him, they said, “The spirit of Elijah rests on Elisha.” They came to meet him, and bowed themselves to the ground before him.
Parallel Translations
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When the sons of the prophets who were at Jericho facing him saw him, they said, “The spirit of Elijah rests on Elisha.” They came to meet him, and bowed themselves to the ground before him.
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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 to the ground before him.
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And when the sons of the prophets that were at Jericho some way off saw him, they said: 'The spirit of Elijah doth rest on Elisha.' And they came to meet him, and bowed down to the ground before him.
Cross-references (15)
Passages linked to 2 Kings 2:15 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Peter 4:14 If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
- Acts 1:8 But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.”
- Numbers 11:25-29 Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more. But two men remained in the camp. The name of one was Eldad, and the name of the other Medad; and the Spirit rested on them. They were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!” Joshua the son of Nun, the servant of Moses, one of his chosen men, answered, “My lord Moses, forbid them!” Moses said to him, “Are you jealous for my sake? I wish that all Yahweh’s people were prophets, that Yahweh would put his Spirit on them!”
- Numbers 27:20 You shall give authority to him, that all the congregation of the children of Israel may obey.
- Joshua 3:7 Yahweh said to Joshua, “Today I will begin to magnify you in the sight of all Israel, that they may know that as I was with Moses, so I will be with you.
- Joshua 4:14 On that day, Yahweh magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.
- 2 Kings 2:7 Fifty men of the sons of the prophets went, and stood opposite them at a distance; and they both stood by the Jordan.
- 2 Kings 2:19 The men of the city said to Elisha, “Behold, please, the situation of this city is pleasant, as my lord sees; but the water is bad, and the land is barren.”
- 2 Kings 4:1-4 Now a certain woman of the wives of the sons of the prophets cried out to Elisha, saying, “Your servant my husband is dead. You know that your servant feared Yahweh. Now the creditor has come to take for himself my two children to be slaves.” Elisha said to her, “What should I do for you? Tell me: what do you have in the house?” She said, “Your servant has nothing in the house, except a pot of oil.” Then he said, “Go, borrow empty containers from all your neighbors. Don’t borrow just a few containers. Go in and shut the door on you and on your sons, and pour oil into all those containers; and set aside those which are full.”
- 2 Kings 4:37 Then she went in, fell at his feet, and bowed herself to the ground; then she picked up her son, and went out.
- 2 Kings 6:1-7 The sons of the prophets said to Elisha, “See now, the place where we live and meet with you is too small for us. Please let us go to the Jordan, and each man take a beam from there, and let’s make us a place there, where we may live.” He answered, “Go!” One said, “Please be pleased to go with your servants.” He answered, “I will go.” So he went with them. When they came to the Jordan, they cut down wood. But as one was cutting down a tree, the ax head fell into the water. Then he cried, and said, “Alas, my master! For it was borrowed.” The man of God asked, “Where did it fall?” He showed him the place. He cut down a stick, threw it in there, and made the iron float. He said, “Take it.” So he put out his hand and took it.
- Isaiah 11:2 Yahweh’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh.
- Isaiah 59:21 “As for me, this is my covenant with them,” says Yahweh. “My Spirit who is on you, and my words which I have put in your mouth shall not depart out of your mouth, nor out of the mouth of your offspring, nor out of the mouth of your offspring’s offspring,” says Yahweh, “from now on and forever.”
- John 15:26-27 “When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. You will also testify, because you have been with me from the beginning.
- 2 Corinthians 12:9 He has said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Most gladly therefore I will rather glory in my weaknesses, that the power of Christ may rest on me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain The Spirit of prophecy is given to him, as…
The Spirit of prophecy is given to him, as it was to Elijah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ki 2:15 And when the sons of the prophets…
2Ki 2:15 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 to the ground before him.
Ver. 15. Which were to view at Jericho,] i.e., At a convenient distance betwixt Jericho and Jordan.
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Bowed themselves to the ground before him.] As acknowledging him now to be their chief instructor.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Or, as it is in the Hebrew, And the…
Or, as it is in the Hebrew, And the sons of the prophets who lived in Jericho saw him over against them, from some hill where they stood at a convenient distance to observe the event, 2Ki 2:7.
They said, Heb. and they said, either by revelation; or rather, by the visible effects of it which they saw.
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They bowed themselves to the ground; thereby testifying their reverence and subjection to him as Elijah’s successor, and their master and teacher.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And they said unto him, behold, now, there be…
And they said unto him, behold, now, there be with thy servants fifty strong men,.... Perhaps meaning themselves, Kg2 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 taken away, yet knew not for what time, and imagined he might be found again:
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lest peradventure the Spirit of the Lord hath taken him up; as it seems he was wont to do, see Kg1 18:12.
and cast him upon some mountain, or into some valley; where he sometimes had his abode; or they might fancy, if he was taken up 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 exposed to birds and beasts of prey, but that they might bury it in a decent and 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Bowed themselves - They had been trained up in…
Bowed themselves - They had been trained up in the schools: Elisha was taken from the plough. Yet, when they perceive, that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people to Joshua when Moses was dead. "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."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 15. The spirit of Elijah doth rest on…
Verse 15. The spirit of Elijah doth rest on Elisha.] This was a natural conclusion, from seeing him with the mantle, and working the same miracle. This disposed them to yield the same obedience to him they had done to his master: and in token of this, they went out to meet him, and bowed themselves to the ground before him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 2:15. And bowed themselves to the ground before…
2Ki 2:15. And bowed themselves to the ground before him — In token of their reverence for and subjection to him, as Elijah’s successor, the father of the prophets, and their master and teacher. They had been trained up in the schools; Elisha was taken from the plough: yet, when they perceive that God is with him, and that this is the man whom he delights to honour, they readily submit to him as their head and father, as the people did to Joshua when Moses was dead. “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.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain They worshipped him; viz., with an inferior, yet religious…
They worshipped him; viz., with an inferior, yet religious veneration, not for any temporal, but spiritual excellency. (Challoner) (Worthington) --- They had stopped on a hill, (Menochius) to see the event, ver. 7. (Haydock) --- Jericho itself is two hours’ journey from the Jordan. (Adrichomius) --- The sons of the prophets had seen what had happened at the translation of Elias, and perceiving that Eliseus was invested with his mantle, and with the power of working miracles, they did not hesitate to acknowledge him for their superior, during the absence of Elias, who they expected would return. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 15. Saw him — The prophets saw all that…
15. Saw him — The prophets saw all that was done at Jordan, and were thereby confirmed in the belief that Elisha was the divinely ordained successor of Elijah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 15. which were to view at Jericho] R.V. which…
15. which were to view at Jericho] R.V. which were at Jericho over against him. See above on verse 7. They were in a position from which they could see him, and he might see them.
bowed themselves to the ground] Thus expressing their acknowledgement of him as their head, and the divinely appointed successor of Elijah. ‘It was not the outside of Elijah which they had wont to stoop unto with so much veneration; it was his spirit, which since they now find in another subject, they entertain with equal reverence. No envy, no emulation raiseth up their stomachs against Elijah’s servant; but where they see eminent graces, they are willingly prostrate’ (Bp Hall).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (15) To view.—Opposite, over against. LXX., ἐξ ἐναντίας; Vulg.,…
(15) To view.—Opposite, over against. LXX., ἐξ ἐναντίας; Vulg., “e contra” (Deu_32:52). It is not clear whether these sons of the prophets are the fifty who “went and stood opposite afar off” (2Ki_2:7), or not. On the whole, it seems likely that all the guild residing at Jericho is meant. Awaiting Elisha’s return, they had assembled at the river side and witnessed the miracle, which was evidence to them that Elisha was to be their future head.
The spirit of Elijah doth rest on Elisha.—Hath alighted, i.e., settled, rested. The proof was that Elisha had just repeated his master’s miracle.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And when the sons of the prophets, which were…
And when the sons of the prophets, which were to view at Jericho (see ver. 7), saw him, they said, The spirit of Elijah cloth rest on Elisha. It is not quite clear upon what grounds the sons of the prophets came to this conclusion. Probably they had seen the passage of the Jordan by the two prophets, the disappearance of Elijah, and the return of Elisha across the stream in a way which they may have suspected to be miraculous. But the Jordan is four or five miles distant from the city of Jericho, and their apprehension of the various circumstances would be incomplete, and more or less vague. Perhaps there was something in Elisha"s appearance and expression of countenance which impressed them, and appeared to them to mark his exaltation to a higher dignity and spiritual position. And they came to meet him; and bowed themselves to the ground before him; thus acknowledging him for their master, as they had been wont to acknowledge Elijah.
Vers. 15-22.
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The proper spirit for theological students.
when the sons of the prophets which were to view at Jericho," etc. The "sons of the prophets were theological students, and they here manifest a spirit which may be considered alike becoming and necessary in all those who are set apart to study the revelations of God.
I Here is a SPIRIT OF REVERENCE. "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 to the ground before him." Being convinced by the fact that Elisha had performed the same marvel that Elijah had divided the waters of Jordan that he was a Divine prophet, they bowed in reverence before him. Though, perhaps, they knew that Elisha was taken from the plough, the manifestation of the Divine in him inspired them with solemn awe. He who has in him most of the Divine should be the most reverenced. Reverence is an essential qualification for a student. The volatile and the frivolous, however superior in intellect, and however persistent their investigations, will never reach a true knowledge of God. Nothing is more incongruous, nothing more distressing to the eye of earnest men, than the spirit of irreverence in theological halls. Biblical students should see in their tutors so much of the Divine as to cause them to bow in reverence before them. True reverence is neither superstition nor sadness.
II Here is a SPIRIT OF INQUIRY. These students earnestly desired to know what had become of Elijah, and they urged Elisha to send out fifty strong men in quest of him. No man will ever get true knowledge unless he has in him the spirit of earnest inquiry. The deepest cry of the student"s soul should be, "Where shall wisdom be found? and where is the place of understanding?" This spirit was strong in these "sons of the prophets" on this occasion. They so "urged" Elisha to send forth in quest of Elijah that, we are told, Elisha was "ashamed" to refuse them. But although the spirit of inquiry is essential to a student, and its earnestness is to be commended, it is often, alas! defective. It was so now.
1. It was wrongly directed. They had a wrong apprehension; they imagined that the body of Elijah had been borne up to "some mountain," or "cast into some valley." Perhaps all science begins with a hypothesis, but the hypothesis is vain unless it have some foundation. There was no foundation for the supposition of these "sons of the prophets." Inquiry should start from facts.
2. It was unsuccessful. The fifty men went forth according to the students" request, and searched for "three days, but found him not" It is useless to search for subjects beyond our reach. You cannot find in the Bible what is not there, such as scientific systems. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain They said, The spirit of Elijah doth rest on…
2Ki_2:15
They said, The spirit of Elijah doth rest on Elisha.
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The recognition of spiritual superiority
This is clearly an instance, not of the flunkey spirit, but of justifiable deference, a commendable acknowledgment of 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 select his own hero. Worship he must, but it is not necessary that 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 cast the 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 test place these sons of the prophets that were at Jericho? It gives them the loftiest position; it stamps them as spirits of the wisest and 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-called royal descent? That by the accident of 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 possessor to the loyal devotion of the people. There is a royalty of mere blood and lineage which may be, and frequently is, associated with vice and vulgar display and crass selfishness and intolerant pride. On the other hand, there is an aristocracy of the spirit, a royalty of soul, that comes not by a birth of blood, but by regeneration of 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 respect for the cloth. What cloth? If cloth be the badge of authority, if the possession of it constitutes a mans claim to special deference and regard, then how strangely is Elishas first and mightiest credential overlooked here. For he comes carrying in his hand the well-known mantle of the great man who has just ascended. But these sons of the prophets do not appear to have noticed it. We do not read, Now when the 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 rest on 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, however great and apparently indispensable, is presently withdrawn from the busy sphere. But he leaves behind him his mantle. He does not take with him the source of power. So the Spirit of the Lord moves with sovereign freedom, 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 . . . they said. Then Elishas qualification for the high position was self-evident. It could be perceived and appraised by the onlooker. (H. Davenport.)
Elijahs legacy
I. It was a legacy bequeathed with difficulty. There is a great, general truth underlying these words. It is a hard thing to communicate moral qualities It is easy to cause another to possess your material wealth; it is not so easy to enrich him mentally, morally, or spiritually. This is the experience of every good parent. You want to make men of your children. It is no easy task. What patience, what wisdom, what grace are needed to do it. Yet thank God it is a work in which many succeed. But, again, when Elijah said, Thou hast asked a hard thing--he meant, I think, that the request was beyond him. He could not give his servant what he sought. He might give him his mantle, and by doing so symbolise the transference of his office, but he could not give him his power. He could teach him--could from the resources of his own experience give him many a hint that was sure to be useful when he should fill his masters 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 capacity we act for the good of others. We draw a distinct line between our work, what we can do, and what is beyond us--as possible only with One higher than we. We can plough the fields and sow the seed, but we cannot quicken it. We can preach and teach, but we cannot change the heart.
II. Elijahs legacy was bequeathed with great willingness. When Elisha said, Let me have a double portion of thy spirit, Elijahs first thought was, You ask what is very hard to give; but his second thought was, Well, but I am after all pleased with your request. Now, I dont say that I can give you this; but still what I cannot do I am sure the God whom I serve will do. Yes; it is a good desire, and if thou art faithful unto the end it shall be done unto thee. There is surely an important lesson to be learned by us here. We ought not to do only the good that is of easy achievement. It will, indeed, be well for us if we always do what we can, yet the danger is 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. Elijahs 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 set upon obtaining. When the heart is fully resolved the tongue does not hesitate. His master confesses that it was a hard thing to grant; but if he had not asked it would have been impossible to endow him with such a blessing. It is the seeing soul that is enriched, not because God would enrich only the few, 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 Elishas case encourage us to ask for what we need.
IV. Elijahs legacy was bequeathed as the result of faithful service. A condition was attached to the bestowment of 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
The succession of 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 called from the peaceful scenes of agricultural life.
II. The appearance of the men. This was totally unlike. Learn, that succession does not consist in dress; that a great mans successors are those who carry forward his work, not those who ape his appearance. The true succession is 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 Rouses version, adopting the nasal tone, sitting in cold meeting-houses, and listening to forty-headed sermons. But how slow some good people are to distinguish between religion and its accidental dress!
IV. The particular form of their work for God. Elijahs was destruction; Elishas was construction. The first act of Elijah was to smite the land with a terrible curse. The first act of Elisha was to bless Jericho with the gift of good water. Lessons taught by the contrasts which I have mentioned:
1. The little stress which the Divine Arrayer and Architect places upon external sameness. We discover this Divine indifference far below the human level, and in the lowest spheres of life. The two blades of grass which grow at your feet are not exactly alike. They have their generic likeness, but they also have their points of difference. So with the roses. Each has its own style, its own peculiar blush. So with the noble pines which stand high up upon natures battlements waving their majestic plumes. Each one 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. Each has his own beauty; each has his own orbit; each bears the stamp of the day in which he lives. Take an old Roman coin, and compare it with one which comes forth clearly cut from our own mint. What a difference between them! 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 allowed in the kingdom of God. From the necessity of the ease, great flexibility and variety of method must be allowed to those who work for God. Because the 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 soldier of 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, reached by the Gospel through the instrumentality of a layman, is after all much advantaged. Why, out yonder on the Western fields, 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 power of the Gospel is multiplied a thousandfold. And yet men shake their heads. This irregular preaching of the Gospel, they exclaim. Are we not going a little too fast? After all, hadnt we better leave the world harvest to the priests and their orthodox sickles? That Gods great work in this world always proceeds from that which is negative to that which is positive; from conversion to 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 of an 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, or we never form the new man. A man is like a vessel. He is formed to contain, and will surely be filled either with the good or with the bad. You cannot count 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 Saved a 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 satisfy us, 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. Begin on something positive in the way of goodness.
3. The proper use of the great and 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 artists training sitting down before Raphaels 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 mind and eye and hand, it would be entirely possible that he should paint this masterpiece, for it would simply be Raphael producing Raphael. This is the solution of our imitation of Christ. To be filled with the Spirit is the secret of becoming like our Lord.
A holy succession
A good man 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 son called 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Elisha’s Miraculous Powers
Elisha’s Miraculous Powers
v. 15. And when the Sons of the prophets which were to view at Jericho, those who had stood at a distance to witness the older men crossing the Jordan on dry ground, saw him, returning in the same manner as both he and Elijah had gone over, they said, drawing their conclusion from this miracle, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him, with the same veneration which they had formerly shown to Elijah.
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v. 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 taken him up and cast him upon some mountain or into some valley. They had known that Elijah was to be removed from Elisha’s head,
v. 5. but they had no definite idea of the meaning attached to this expression, believing, apparently, that the soul of Elijah alone had been taken, and that they would be able to find his body somewhere in the neighborhood. And he said, Ye shall not send. He knew that their plan was altogether foolish, since Elijah had been translated to heaven according to body and soul.
v. 17. And when they had urged him till he was ashamed, when their stubborn persistence showed him that there was no hope of dissuading them from their purpose, he said, Send. They sent therefore fifty men; and they sought three days, but found him not, their strenuous search proved fruitless.
v. 18. And when they came again to him, (for he tarried at Jericho,) he said unto them, in a mild reproof for not heeding his advice, Did I not say unto you, Go not?
v. 19. And the men of the city, probably the magistrates or the influential citizens, said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, on a beautiful oasis, noted for its splendid palms, as my lord seeth; but the water is naught, it had a bad effect, and the ground barren, miscarriages were the rule in the country round about, apparently on account of the water.
v. 20. And he said, Bring me a new cruse, a receptacle, and put salt therein. And they brought it to him.
v. 21. And he went forth unto the spring of the waters, where the brook welled up from the ground, and cast the salt in there, as a prophetical, symbolical action to indicate what the Lord was about to do, and said, Thus saith the Lord, I have healed these waters; there shall not be from thence any more death or barren land, that is, barrenness, of which they had complained. This miracle was intended to convey to the minds of the people the fact of the blessings of God in the prophetic activities of Elisha.
v. 22. So the waters were healed unto this day, according to the saying of Elisha which he spake. The spring and the brook served as permanent reminders of Jehovah’s goodness and power for good.
v. 23. And he went up from thence unto Bethel; and as he was going up by the way, there came forth little children out of the city and mocked him, a band of blaspheming youngsters up to the age of young men, children of the idolaters of Bethel, and said unto him, Go up, thou bald head! Go up, thou bald head! They railed on him and insulted him as an impure and expelled person.
v. 24. And be turned back, and looked on them, and cursed them in the name of the Lord; for it was as Jehovah’s prophet that the mockery had been heaped upon him. And there came forth two she-bears out of the wood, and tare forty and two children of them, without, however, making any move toward eating them. It was God’s punishment upon these revilers of His servant, for their number shows that they had planned this demonstration with deliberate, wicked intent.
v. 25. And he went from thence to Mount Carmel, he chose solitude and concealment for a while, after the manner of the prophets, and from thence he returned to Samaria, where he afterwards had a house, 2Ki 6:32. Note: It is not wrong or an injustice, but is done out of obedience to God, if His servants pronounce His curse and damnation upon persistent blasphemers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the sons of the prophets
the sons of the prophets
This does not mean that they were the sons of prophets, but rather, that they were a group of prophets. See how you translated this phrase in 2 Kings 2:3. AT: "the group of prophets" (See: Idiom)
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bowed themselves to the ground before him
They are showing him deep respect and acknowledging him as their new leader.
The spirit of Elijah does rest on Elisha
Here Elijah's "spirit" refers to his spiritual power. This speaks of Elisha having this spiritual power as if it were something that physically rested upon him. AT: "Elisha does have the same spiritual power that Elijah did" or "The spiritual power Elijah had is now with Elisha" (See: Metonymy and Metaphor)
See now, among your servants there are fifty strong men. Let them go
These men are referring to themselves when they say "fifty strong men." AT: "See now, we are fifty strong men and we are now your servants. Let us go" (See: Assumed Knowledge and Implicit Information)
fifty strong men
"50 strong men" (See: Numbers)
translationWords
rest
bow
servant
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.