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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.
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Summary
Second Kings 2:17 meticulously records the persistent insistence of the sons of the prophets that Elisha permit a search for Elijah, whom they believed the Spirit of the Lord had merely relocated to an earthly mountain or valley. Despite Elisha's initial resistance and clear understanding of Elijah's miraculous ascension, he eventually yielded to their relentless urging, allowing fifty men to conduct a three-day, ultimately fruitless search. This event serves to definitively confirm the unique, supernatural nature of Elijah's departure, underscoring the limitations of human understanding when confronted with divine reality and validating Elisha's prophetic authority as God's chosen successor.
Context
Literary Context
This verse immediately follows the climactic and unprecedented account of Elijah's translation into heaven by a whirlwind, witnessed solely by Elisha, his successor and disciple, in 2 Kings 2:11. The narrative has just established Elisha's undisputed succession, marked by his miraculous division of the Jordan River with Elijah's mantle, a sign that prompted the sons of the prophets to declare, "The spirit of Elijah doth rest on Elisha" (2 Kings 2:15). Despite this acknowledgement of Elisha's anointing and the extraordinary nature of the preceding events, their human minds struggled to fully comprehend a departure as unique as Elijah's. Their insistence on a search, articulated in 2 Kings 2:16, reveals their limited grasp of divine omnipotence and sets the stage for Elisha's reluctant concession in verse 17, which then leads to the conclusive failure of their search, solidifying the reality of Elijah's supernatural translation.
Historical & Cultural Context
The "sons of the prophets" were not literal offspring but rather a guild or community of prophetic disciples and students, often living together under the guidance of a senior prophet like Elijah or Elisha. They were dedicated to studying God's law and serving Him, acting as a spiritual counter-cultural force against the prevalent idolatry in Israel during the Omride dynasty. Their understanding of prophetic activity often included instances where the "Spirit of the Lord" would transport prophets from one location to another, as seen with Elijah himself in 1 Kings 18:12 or Ezekiel in Ezekiel 3:14. This established precedent informed their assumption that Elijah had merely been relocated, not taken entirely from the earth. Their insistence reflects a cultural expectation for tangible proof and a deep-seated desire to retain their revered leader, even if it meant searching for him in the wilderness.
Key Themes
This verse powerfully contributes to several overarching themes within 2 Kings chapter 2 and the broader narrative of the Books of Kings. Firstly, it highlights the tension between human skepticism and divine reality. Despite witnessing miraculous acts and acknowledging Elisha's anointing, the sons of the prophets could not fully grasp the unprecedented nature of Elijah's ascension, compelling them to seek a rational, earthly explanation. Secondly, it underscores Elisha's wisdom and patience as a leader. Knowing the futility of the search, Elisha initially resisted. His eventual concession, though seemingly a capitulation, was a strategic act of grace, allowing them to experience the truth firsthand and preventing future accusations of deceit or obstruction. This aligns with his growing authority as the new prophetic leader, as foreshadowed by his request for a double portion of Elijah's spirit in 2 Kings 2:9. Finally, the failed search serves as a definitive validation of Elijah's unique ascension, firmly establishing that he was not merely moved but supernaturally taken from the earthly realm, marking the closure of his extraordinary ministry and the definitive commencement of Elisha's.
Exposition and Analysis
Key Word Analysis
This primitive root (H6484) means "to peck at," and figuratively, "to stun or dull," conveying the sense of persistent, forceful pressure or stubbornness. In this context, it vividly describes the relentless, unyielding insistence of the sons of the prophets, who "pressed" Elisha with such intensity that he was worn down by their badgering. It suggests a strong, almost aggressive compulsion rather than a polite request.
This primitive root (H954) primarily means "to pale" or "to be ashamed," but can also imply being disappointed or delayed. Here, it signifies Elisha's exasperation, weariness, or even embarrassment at their stubborn disbelief. He was not ashamed of his knowledge or integrity, but rather "shamed" into conceding to their relentless demands, perhaps to avoid further argument, to prevent accusations of concealment, or to allow them to learn the truth through their own experience. It was a concession to their obstinacy, not a sign of his own doubt.
This primitive root (H1245) means "to search out (by any method, specifically in worship or prayer)," and by implication, "to strive after." Its use here emphasizes the active, deliberate, and earnest nature of the fifty men's expedition. It highlights their conviction that Elijah must still be on earth and their determined effort to locate him, ultimately underscoring the futility of human efforts against a divine, supernatural act.
Verse Breakdown
"And when they urged him till he was ashamed"
This clause describes the relentless pressure exerted by the sons of the prophets upon Elisha. Despite Elisha's clear understanding that Elijah had ascended to heaven, their persistent pleas, perhaps bordering on implied accusations or suspicions, wore him down. The phrase "till he was ashamed" indicates Elisha's discomfort, exasperation, or even a sense of being put on the spot by their stubborn disbelief and badgering, leading him to a point where he felt compelled to yield for the sake of peace or to allow them to prove their own error.
"he said, Send."
This brief, decisive command from Elisha marks his reluctant concession. It signifies his decision to allow them to proceed with their futile search. This was not an admission of doubt on Elisha's part but a pragmatic and wise choice to let them discover the truth for themselves, thereby validating his own witness and preventing any future accusations that he had prevented a search or concealed Elijah. It speaks to his prophetic authority and pastoral wisdom.
"They sent therefore fifty men;"
In response to Elisha's permission, the sons of the prophets immediately dispatched a significant search party. The number "fifty" suggests a serious, organized, and robust effort, reflecting their conviction and determination to locate Elijah. This detail emphasizes the thoroughness and scale of their intended search, underscoring that no casual or half-hearted attempt was made.
"and they sought three days,"
The duration of the search—three days—is significant. In biblical contexts, three days often signifies completion, a period of intense effort, or a time leading to revelation or a turning point. Here, it indicates a comprehensive and exhaustive search across the probable geographic areas (mountains and valleys, as mentioned in 2 Kings 2:16), demonstrating that no stone was left unturned in their human efforts to find Elijah.
"but found him not."
This final, conclusive statement is the most crucial part of the verse. It unequivocally confirms the supernatural nature of Elijah's departure. The failure of a thorough, three-day search by fifty men serves as irrefutable proof that Elijah was not merely relocated to an earthly spot but was indeed taken from the earth by divine power, validating Elisha's earlier testimony and the miraculous event of 2 Kings 2:11. This outcome definitively closes the door on any natural explanation for Elijah's disappearance.
Literary Devices
The narrative of 2 Kings 2:17 effectively employs several literary devices to convey its profound message. The primary device is Irony, as the very act intended to disprove Elisha's testimony—the diligent search for Elijah—ultimately serves to confirm it. The sons of the prophets, in their skepticism, inadvertently provide the strongest evidence for the miraculous nature of Elijah's ascension. There is also a strong element of Contrast between Elisha's calm, certain knowledge of divine reality and the persistent, earthly-bound skepticism of the sons of the prophets. The "three days" of searching can be seen as Symbolism, representing a period of thoroughness and completion, often preceding a revelation or confirmation in biblical narratives, underscoring the definitive nature of their failed quest. Finally, the entire episode functions as a Validation, not only of Elijah's unique departure but also of Elisha's prophetic authority and his accurate understanding of God's ways, solidifying his role as Elijah's true successor and establishing his credibility with the prophetic community.
Theological and Thematic Connections
The account in 2 Kings 2:17 offers profound theological insights into the nature of divine action and human faith. It teaches that God's ways often transcend human logic and expectation, requiring a faith that trusts in the unseen and the extraordinary. The sons of the prophets, though spiritual men, represent the human tendency to rationalize divine events, seeking tangible proof even when confronted with clear testimony. Elisha's patient wisdom in allowing their futile search demonstrates a divine pedagogical principle: sometimes, God permits us to exhaust our own limited understanding and efforts so that we might truly grasp and accept His higher, often mysterious, realities. The failed search serves as a powerful theological affirmation of Elijah's unique translation, setting him apart as one of only two individuals in the Old Testament (the other being Enoch in Genesis 5:24) to be taken directly into God's presence without experiencing death. This event underscores God's sovereignty over life and death and His ability to act outside the normal course of nature, challenging human limitations and inviting deeper trust.
Reflection and Application
The narrative of 2 Kings 2:17 serves as a powerful reminder that our finite human understanding often struggles to grasp the infinite and extraordinary ways of God. In a world that often demands empirical evidence, this passage challenges us to cultivate a faith that trusts in God's revealed truth, even when it defies our logic or conventional expectations. Like the sons of the prophets, we may sometimes insist on our own methods or explanations, only to find that God, in His patient wisdom, allows us to pursue these paths, not to punish us, but to lead us to a deeper, more profound realization of His power and sovereignty. Elisha's patient wisdom teaches us the value of allowing others to learn through experience, even when we know the outcome, fostering a grace-filled approach to those who genuinely struggle with faith or understanding. Ultimately, this passage calls us to humility, encouraging us to surrender our need for complete comprehension and to embrace the mystery and wonder of God's miraculous interventions in the world and in our lives, trusting that His ways are always higher and perfect.
Questions for Reflection
FAQ
Why did Elisha give in to the sons of the prophets' request if he knew it was futile?
Elisha's concession was not an admission of doubt or a sign of weakness, but a strategic act of wisdom and patience. He knew that Elijah had been supernaturally taken to heaven (2 Kings 2:11), and a search would be fruitless. However, the sons of the prophets were so insistent, "urging him till he was ashamed," that Elisha likely realized that merely telling them would not suffice. By allowing them to conduct a thorough, three-day search with fifty men, he enabled them to discover the truth for themselves. This firsthand experience served as irrefutable proof, validating Elisha's testimony and preventing any future accusations that he might have hidden Elijah or prevented a proper investigation. It was a pedagogical act, allowing them to learn through experience and solidify their trust in his prophetic authority.
What is the significance of the "three days" of searching?
The "three days" is a significant detail in biblical narratives, often symbolizing a period of completion, intense effort, or a time leading to a definitive outcome or revelation. In this context, the three-day search emphasizes its thoroughness and exhaustiveness. It demonstrates that the sons of the prophets left no stone unturned in their quest to find Elijah, covering all plausible earthly locations (mountains and valleys, as mentioned in 2 Kings 2:16). The fact that after three days they "found him not" provides conclusive and undeniable proof that Elijah was not merely relocated but was truly taken from the earth by divine power. This duration ensures that their failure was not due to a lack of effort but to the supernatural nature of the event, thereby solidifying the miraculous nature of Elijah's ascension.
Christ-Centered Fulfillment
The account of Elijah's ascension and the subsequent futile search by the sons of the prophets finds its ultimate Christ-centered fulfillment in the resurrection and ascension of Jesus Christ. Elijah's miraculous departure, witnessed by only one, foreshadows Christ's own glorious ascension into heaven, which was witnessed by many disciples (Acts 1:9-11). While the sons of the prophets searched in vain for Elijah's earthly body, demonstrating their limited understanding of divine transportation, the resurrection of Jesus provided irrefutable proof that death had been conquered, and His ascension definitively placed Him at the right hand of God (Luke 24:50-53, Ephesians 1:20-21). The "spirit of Elijah" resting on Elisha, empowering him for ministry, prefigures the outpouring of the Holy Spirit upon believers after Christ's ascension, enabling them to carry on His work with divine power (John 14:16-17, Acts 2:1-4). Thus, the temporary, mysterious removal of Elijah points forward to the definitive, publicly witnessed, and eternally significant triumph of Christ over death and His enthronement as Lord, ensuring that His followers are not left to search in vain but are empowered by His Spirit to proclaim His living presence.