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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 2:13–18. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of what followed immediately after the translation of Elijah.
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.
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, Kg2 2:13. 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 Kg1 19:13. 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, Kg1 19:19. He that then so cheerfully obeyed the summons of it, and became Elihah'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.
2.He was possessed of Elijah's power to divide Jordan, Kg2 2:14. 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 (Kg2 2:8), 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: Where is the Lord God of Elijah? 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, Where is the Lord God of Elijah? 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 would have been ashamed to be called his God, Heb 11:16; Mat 27:31, Mat 27:32. 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 The God of Elijah, 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, Aph-his - even he, which we join to the following clause, when he also had smitten the waters, some make an answer to this question, Where is Elijah's God? Etiam ille adhuc superest - "He is in being still, and nigh at hand. We have lost Elijah, but we have not lost Elijah's God. He has not forsaken the earth; it is even he that is still with me." Note, First, 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, the God of our fathers. Secondly, It is very comfortable to those who enquire of him; it is even he that is in his holy temple (Psa 11:4) and nigh to all who call upon him, Psa 145:18. Thirdly, 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, today, 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?
3.He was possessed of Elijah's interest in the sons of the prophets, Kg2 2:15. 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 the spirit of Elijah did rest upon him, 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 bowed themselves to the ground before him. 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 the man whom he delighted to honour, they readily submitted to him as their head and father, as the people to Joshua when Moses was dead, Jos 1:17. 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.
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, Kg2 2:16. 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, Kg2 2:17. 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 non est inventus - he is not to be found, and gave Elisha an opportunity of upbraiding his friends with their folly: Did I not say unto you, Go not? Kg2 2:18. 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.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
A burdened stomach drags down the heart toward vices and depresses the mind to keep it unable to experience heavenly piety. Scripture tells us, “The corruptible body is a load on the soul, and the earthly habitation presses down the mind that muses on many things.” Hence, the Lord said, too, “Take heed lest your hearts be overburdened with self-indulgence and drunkenness.” Therefore, the stomach should be relieved by the tempering influence of a fast, so that the mind can be unburdened and attend to higher things, rise to virtues and like a winged bird fly in its entirety to the very Author of piety. The case of Elijah proves this. Relieved of bodily weight by continuing that fast that the Lord arranged, he flew to heaven as victor over death.
The prophets proclaimed the mystery of the Lord’s ascension not only by their words but also by their actions. Both Enoch, the seventh [in the line of descent] from Adam, who was transported from the world, and Elijah, who was taken up into heaven, gave evidence that the Lord would ascend above all the heavens.…Elijah presented an image of this festivity of the Lord by a miracle with richer significance. When the time in which he was to be taken away from the world was near, he came to the river Jordan with his disciple Elisha. With his rolled-up cloak he struck the waters, they were divided, and both of them crossed over on dry land. And he said to Elisha, “Ask what you want me to do before I am taken away from you,” and Elisha said, “I entreat you that your spirit may become double in me.” As they went on conversing together, behold, Elijah was suddenly snatched away, and, as the Scripture says, “He ascended as if into heaven.” By this action of his soaring aloft it is meant that [Elijah] was not taken up into heaven itself, as was our Lord, but into the height of the air [above the earth], from where he was borne invisibly to the joys of paradise. Elisha took up the cloak of Elijah that had fallen from him; and, coming to the river Jordan, he struck the water with it, and after calling on God, he divided the water and crossed over.
Let your love take note, my brothers, how the symbolic event agrees point by point with its fulfillment. Elijah came to the river Jordan, and having laid aside his cloak, he struck the waters and divided them. The Lord came to the stream of death, in which the human race ordinarily was immersed, and laying aside from himself for a time the clothing of flesh that he had assumed, struck down death by dying and opened up for us the way to life by rising. The change and decline of our mortal life is properly represented by the river Jordan, since the meaning of Jordan in Latin is “their descent,” and since as the river flows into the Dead Sea, it loses its praiseworthy waters. After [the water of the river] Jordan was divided, Elijah and Elisha crossed over on dry land; by his rising from the dead the Savior bestowed on his faithful ones the hope of rising too. After they had crossed over the river Jordan, Elijah gave Elisha the option of asking for what he wanted. The Lord too, after the glory of his resurrection had been fulfilled, implanted in his disciples a fuller comprehension of what he had promised previously, that “whatever you ask in my name, I will do [for you].” Elisha asked that the spirit of Elijah might become double in him. The disciples, thoroughly instructed by the Lord, desired to receive the promised gift of the Spirit, which would make them capable of preaching not only to the single nation of Judah, which he himself taught when he was present in the flesh, but to all countries throughout the globe as well. Did he not pledge the double grace of his Spirit when he said, “A person who believes in me will himself also do the works that I do, and he will do even greater ones than these”? As Elijah and Elisha were conversing together, a chariot with fiery horses suddenly snatched Elijah as if into heaven. By the chariot and fiery horses we are to understand the angelic powers, of whom it is written, “He makes the angels his spirits and his ministers a burning fire” (Elijah, being an ordinary human being, had need of them to be raised up from the earth). The Lord too was suddenly taken up as he was speaking with his apostles and as they were looking on; although he was not assisted by the help of angels, he was served by an angelic band of companions. He was truly assumed into heaven with the angels also bearing witness to it, for they said [to the apostles], “This Jesus who has been taken up from you into heaven.” When Elijah was raised up to the heavens, he let the cloak with which he had been clothed fall to Elisha. When our Lord ascended into heaven, he left the mysteries of the humanity he had assumed to his disciples, to the entire church in fact, so that it could be sanctified by them and warmed by the power of his love. Elisha took up Elijah’s cloak and struck the waters of the river Jordan with it; and when he called on the God of Elijah, [the waters] were divided, and he crossed over. The apostles and the entire church took up the sacraments of their Redeemer that had been instituted through the apostles, so that, spiritually guided by them and cleansed and consecrated by them, they too learned to overcome death’s assaults by calling on the name of God the Father and to cross over to undying life, spurning the obstacles of death.
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Summary
2 Kings 2:14 records Elisha's inaugural prophetic act, a dramatic moment confirming the transfer of divine authority from Elijah to his successor. By taking Elijah's fallen mantle and striking the Jordan River, Elisha invoked the power of "the LORD God of Elijah," causing the waters to part. This public miracle validated Elisha's calling before the sons of the prophets, establishing him as the new spiritual leader in Israel, empowered by the same God who had worked through Elijah.
Context
Literary Context
This pivotal verse immediately follows the extraordinary ascension of Elijah into heaven in a whirlwind, a spectacle witnessed by Elisha alone, as recounted in 2 Kings 2:11. Elisha had previously made a bold request for a "double portion" of Elijah's spirit, a request contingent upon his witnessing this very departure, as detailed in 2 Kings 2:9-10. The mantle, a tangible symbol of Elijah's prophetic office and authority, fell from him during his ascent, and Elisha dutifully picked it up, as described in 2 Kings 2:13. Elisha's immediate challenge was to cross the Jordan River, which Elijah had just previously parted with the same mantle in 2 Kings 2:8. This act was performed before the watchful eyes of the "sons of the prophets" who observed from a distance, as noted in 2 Kings 2:7, making Elisha's success an undeniable public validation of his divine appointment.
Historical & Cultural Context
The setting is the Jordan River valley, a significant geographical and historical landmark in Israel's history, notably associated with the nation's entry into the Promised Land under Joshua, as recorded in Joshua 3:14-17. The "mantle" (Hebrew: adderet) was a distinctive outer garment worn by prophets, symbolizing their office and authority. Its transfer from Elijah to Elisha was a powerful visual and symbolic act of succession, akin to passing on a royal scepter or a priestly vestment. The "sons of the prophets" were a recognized guild or community of prophets, likely disciples or students, who would have understood the significance of such a transfer of power and were present to witness and confirm Elisha's legitimacy. Elisha's action of striking the water, mirroring Elijah's earlier act, was not merely imitative but a public demonstration of the continuity of God's power through His chosen servants in a culture that highly valued direct divine intervention and authentication of leadership.
Key Themes
This verse powerfully underscores several major themes within 2 Kings and the broader prophetic narrative. Firstly, it highlights Divine Succession and Authority, demonstrating that God Himself orchestrates the transfer of spiritual leadership. Elisha's ability to replicate Elijah's miracle immediately confirms that the prophetic anointing has genuinely passed to him, not by human will alone, but by divine decree. Secondly, it emphasizes Faith and Expectation in the face of daunting challenges. Elisha's cry, "Where is the LORD God of Elijah?", is not a question born of doubt but a bold, expectant appeal for God to manifest His presence and power as He had consistently done through Elijah. It is a declaration of reliance on God's faithfulness, rather than on his own strength or the mere possession of the mantle. Finally, the verse powerfully illustrates the Continuity of God's Work across generations. By parting the Jordan, Elisha echoes not only Elijah's recent miracle but also the foundational acts of Moses parting the Red Sea in Exodus 14:21 and Joshua parting the Jordan in Joshua 3:16. This repetition of miracles reinforces the enduring nature of God's power and His unwavering commitment to His covenant people through His chosen instruments, ensuring His purposes continue to unfold.
Exposition and Analysis
Key Word Analysis
This word (H155) refers to something ample, specifically a wide dress or robe, often associated with a prophet's outer garment. In this context, it is more than just a piece of clothing; it is a tangible representation of Elijah's prophetic anointing and the spiritual authority vested in him by God. Elisha picking it up and using it signifies his inheritance of that very authority and the divine power associated with it.
This word (H3068) is the self-Existent or Eternal God, the Jewish national name of God, Jehovah. Elisha's invocation of "the LORD God of Elijah" is a direct appeal to the covenant-keeping God who had consistently demonstrated His power through Elijah. It emphasizes that the power is not inherent in the mantle or Elisha himself, but in the sovereign God of Israel.
This primitive root (H2673) means "to cut or split in two" or "to halve." When applied to the waters of the Jordan, it describes the miraculous division that allowed Elisha to cross on dry ground. This action, mirroring Elijah's and earlier biblical events, is the divine confirmation of Elisha's prophetic legitimacy and the transfer of God's power to him.
Verse Breakdown
"And he took the mantle of Elijah that fell from him"
Elisha's deliberate action of retrieving the mantle signifies his acceptance of the prophetic inheritance. The mantle, having literally "fallen from" Elijah, serves as the physical link to the departed prophet and the symbolic conduit of the divine authority now resting upon Elisha.
"and smote the waters"
This action mirrors Elijah's earlier act in 2 Kings 2:8, demonstrating Elisha's active faith and his immediate stepping into the prophetic role. It is a decisive, public gesture, indicating his readiness to wield the power of God.
"and said, Where [is] the LORD God of Elijah?"
This is the crucial verbal component of Elisha's act. It is not a question of uncertainty but a powerful, faith-filled invocation. Elisha is not asking if God is present, but rather appealing for God to demonstrate His presence and power through him as He had through Elijah, thereby validating Elisha's succession before all witnesses.
"and when he also had smitten the waters, they parted hither and thither:"
This clause describes God's immediate and miraculous response to Elisha's faith and invocation. The parting of the waters is the divine confirmation, a clear sign that the "LORD God of Elijah" is indeed with Elisha, empowering him just as He had empowered his predecessor. The repetition of the miracle underscores the continuity of God's work.
"and Elisha went over."
The successful crossing of the Jordan River marks the completion of the miracle and the public affirmation of Elisha's prophetic authority. He has now literally and symbolically stepped into Elijah's shoes, validated by God's power and the witnessing "sons of the prophets."
Literary Devices
The narrative in 2 Kings 2:14 is rich with literary devices that amplify its theological significance. Symbolism is paramount, with Elijah's mantle serving as the primary symbol of prophetic authority and the transfer of divine anointing. The Jordan River itself functions as a potent symbol, representing a threshold or transition, echoing the historical crossings of Israel under Joshua and Elijah himself. The Parallelism between Elisha's act and Elijah's earlier parting of the Jordan, as well as the broader biblical echoes of Moses and Joshua, emphasizes the continuity of God's power and His faithfulness across generations. This Narrative Repetition of the miracle reinforces Elisha's legitimacy and God's consistent method of empowering His chosen servants. Furthermore, Elisha's rhetorical question, "Where is the LORD God of Elijah?", employs Rhetorical Question to express not doubt, but a profound and expectant plea for divine intervention, inviting the reader to witness God's immediate and powerful response.
Theological and Thematic Connections
2 Kings 2:14 serves as a profound theological statement about divine sovereignty, the nature of spiritual authority, and the continuity of God's redemptive plan. It demonstrates that God is not limited by the departure of His chosen servants but faithfully raises up new leaders, empowering them with the same Spirit and authority to carry on His work. Elisha's reliance on "the LORD God of Elijah" underscores that true spiritual power originates solely from God, not from human ability or even inherited office, but from a living relationship with the Almighty. This moment highlights God's commitment to His covenant with Israel and His ongoing communication through prophets, ensuring His voice continues to be heard and His will enacted in the world. It is a testament to God's faithfulness to His people, providing leadership and miraculous intervention as needed, confirming that His purposes transcend individual lives and continue through successive generations.
Reflection and Application
Elisha's bold step into his prophetic calling, immediately following Elijah's departure, offers profound lessons for believers today. Just as Elisha was called to step into a new role and trust in God's power, so too are we called to embrace the unique purposes and ministries God has prepared for us. We are not to rely on our own strength, wisdom, or past experiences, but to depend entirely on "the LORD God" who empowered those who came before us and promises to empower us. Elisha's cry, "Where is the LORD God of Elijah?", serves as a model for our own prayers: a fervent, expectant appeal for God's active presence and power in our lives, especially when faced with new challenges, responsibilities, or seemingly insurmountable obstacles. This verse reminds us that God's work continues through His people across generations, and He is faithful to equip and enable those whom He calls, demonstrating His power through their obedience and faith. Our task is to pick up the mantle of our calling, step out in faith, and trust that the same God who parted the Jordan for Elijah and Elisha will make a way for us.
Questions for Reflection
FAQ
Why did Elisha ask "Where is the LORD God of Elijah?" if he had just witnessed Elijah's ascension?
Elisha's question was not an expression of doubt or a search for God's physical location. Instead, it was a profound, faith-filled invocation and a public appeal for God to manifest His power and presence. Having just seen Elijah taken up, Elisha knew God was real and active. His question was a plea for God to demonstrate that the same divine power that had worked through Elijah was now actively present with him, Elisha, confirming his succession and validating his prophetic office before the watching "sons of the prophets." It was a bold declaration of dependence on God and an expectation for a miraculous sign, mirroring Elijah's own actions on Mount Carmel in 1 Kings 18:36-37.
What is the significance of the mantle in this passage?
The mantle (Hebrew: adderet) was more than just a piece of clothing; it was a powerful symbol of Elijah's prophetic office, authority, and the divine anointing that rested upon him. In ancient Israelite culture, garments often carried symbolic weight, representing identity, status, or authority (e.g., Genesis 37:3). When Elijah cast his mantle on Elisha earlier, as recorded in 1 Kings 19:19, it was a symbolic call to ministry. Here, its falling from Elijah and Elisha's act of picking it up and using it to part the Jordan River unequivocally signified the transfer of Elijah's spiritual authority and the continuity of God's prophetic work through Elisha. It was a tangible sign of an intangible spiritual inheritance.
Christ-Centered Fulfillment
The narrative of Elisha's succession and the transfer of Elijah's spirit finds its ultimate and most profound fulfillment in Jesus Christ and the outpouring of the Holy Spirit. While Elisha received a "double portion" of Elijah's spirit, Jesus, the ultimate Prophet and Son of God, possessed the Spirit without measure, as affirmed in John 3:34. The Jordan River, a place of historical crossings and new beginnings, also marks the beginning of Jesus' public ministry with His baptism in Matthew 3:13-17, where the Spirit descended upon Him like a dove. Just as Elisha carried on Elijah's miraculous ministry, Jesus performed signs and wonders far surpassing any prophet, demonstrating His divine authority over creation, sickness, and death. Furthermore, Elisha's cry for "the LORD God of Elijah" foreshadows the greater promise of Jesus to His disciples: that they would do "greater works" than He did because He was going to the Father and would send the Holy Spirit, as promised in John 14:12. This promise was fulfilled at Pentecost, when the Spirit was poured out on all believers, enabling the Church to carry on Christ's mission with divine power, not through a physical mantle, but through the indwelling presence of the Holy Spirit, as described in Acts 2:1-4. Thus, the continuity of God's work, symbolized by Elisha's succession, culminates in Christ, who is the ultimate Prophet, Priest, and King, and through whom God's presence and power are made available to all who believe, empowering them to participate in His ongoing redemptive work in the world.