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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 2:1–8. His two-level outline is real structure in the source text, so it is rendered as structure.
Elijah's times, and the events concerning him, are as little dated as those of any great man in scripture; we are not told of his age, nor in what year of Ahab's reign he first appeared, nor in what year of Joram's he disappeared, and therefore cannot conjecture how long he flourished; it is supposed about twenty years in all. Here we are told,
I.That God had determined to take him up into heaven by a whirlwind, Kg2 2:1.
He would do it, and it is probable let him know of his purpose some time before, that he would shortly take him from the world, not by death, but translate him body and soul to heaven, as Enoch was, only causing him to undergo such a change as would be necessary to the qualifying of him to be an inhabitant in that world of spirits, and such as those shall undergo who will be found alive at Christ's coming. It is not for us to say why God would put such a peculiar honour upon Elijah above any other of the prophets; he was a man subject to like passions as we are, knew sin, and yet never tasted death. Wherefore is he thus dignified, thus distinguished, as a man whom the Kings of kings did delight to honour? We may suppose that herein,
1.God looked back upon his past services, which were eminent and extraordinary, and intended a recompence for those and an encouragement to the sons of the prophets to tread in the steps of his zeal and faithfulness, and, whatever it cost them, to witness against the corruptions of the age they lived in.
2.He looked down upon the present dark and degenerate state of the church, and would thus give a very sensible proof of another life after this, and draw the hearts of the faithful few upward towards himself, and that other life.
3.He looked forward to the evangelical dispensation, and, in the translation of Elijah, gave a type and figure of the ascension of Christ and the opening of the kingdom of heaven to all believers. Elijah had, by faith and prayer, conversed much with heaven, and now he is taken thither, to assure us that if we have our conversation in heaven, while we are here on earth, we shall be there shortly, the soul shall (and that is the man) be happy there, there for ever.
II.That Elisha had determined, as long as he continued on earth to cleave to him, and not to leave him.
Elijah seemed desirous to shake him off, would have had him stay behind at Gilgal, at Bethel, at Jericho, Kg2 2:2, Kg2 2:4, Kg2 2:6. Some think out of humility; he knew what glory God designed for him, but would not seem to glory in it, nor desired it should be seen of men (God's favourites covet not to have it proclaimed before them that they are so, as the favourites of earthly princes do), or rather it was to try him, and make his constant adherence to him the more commendable, like Naomi's persuading Ruth to go back. In vain does Elijah entreat him to tarry here and tarry there; he resolves to tarry nowhere behind his master, till he goes to heaven, and leaves him behind on this earth. "Whatever comes of it, I will not leave thee;" and why so? Not only because he loved him, but,
1.Because he desired to be edified by his holy heavenly converse as long as he staid on earth; it had always been profitable, but, we may suppose, was now more so than ever. We should do all the spiritual good we can one to another, and get all we can one by another, while we are together, because we are to be together but a little while.
2.Because he desired to be satisfied concerning his departure, and to see him when he was taken up, that his faith might be confirmed and his acquaintance with the invisible world increased. He had long followed Elijah, and he would not leave him now when he hoped for the parting blessing. Let not those that follow Christ come short by tiring at last.
III.That Elijah, before his departure, visited the schools of the prophets and took leave of them.
It seems that there were such schools in many of the cities of Israel, probably even in Samaria itself. Here we find sons of the prophets, and considerable numbers of them, even at Bethel, where one of the calves was set up, and at Jericho, which was lately built in defiance of a divine curse. At Jerusalem, and in the kingdom of Judah, they had priests and Levites, and the temple-service, the want of which, in the kingdom of Israel, God graciously made up by those colleges, where men were trained up and employed in the exercises of religion and devotion, and whither good people resorted to solemnize the appointed feasts with praying and hearing, when they had not conveniences for sacrifice or incense, and thus religion was kept up in a time of general apostasy. Much of God was among these prophets, and more were the children of the desolate than the children of the married wife. None of all the high priests were comparable to those two great men Elijah and Elisha, who, for aught we know, never attended in the temple at Jerusalem. These seminaries of religion and virtue, which Elijah, it is probable, had been instrumental to found, he now visits, before his departure, to instruct, encourage, and bless them. Note, Those that are going to heaven themselves ought to be concerned for those they leave behind them on earth, and to leave with them their experiences, testimonies, counsels, and prayers, Pe2 1:15. When Christ said, with triumph, Now I am no more in the world, he added, with tenderness, But these are. Father, keep them.
IV.That the sons of the prophets had intelligence (either from Elijah himself, or by the spirit of prophecy in some of their own society), or suspected by the solemnity of Elijah's farewell, that he was now shortly to be removed; and,
1.They told Elisha of it, both at Bethel (Kg2 2:3) and at Jericho (Kg2 2:5): Knowest thou that the Lord will take away thy master from thy head to day? This they said, not as upbraiding him with his loss, or expecting that when his master was gone he would be upon the level with them, but to show how full they were of the thoughts of this matter and big with expectation of the event, and to admonish Elisha to prepare for the loss. Know we not that our nearest relations, and dearest friends, must shortly be taken from us? The Lord will take them; we lose them not till he calls for them whose they are, and who taketh away and none can hinder him. He takes away superiors from our head, inferiors from our feet, equals from our arms; let us therefore carefully do the duty of every relation, that we may reflect upon it with comfort when it comes to be dissolved. Elisha knew it too well, and sorrow had filled his heart upon this account (as the disciples in a like case, Joh 16:6), and therefore he did not need to be told of it, did not care for hearing of it, and would not be interrupted in his contemplations on this great concern, or in the least diverted from his attendance upon his master. I know it; hold you your peace. He speaks not this peevishly, or in contempt of the sons of the prophets, but as one that was himself and would have them composed and sedate, and with an awful silence expecting the event: I know it; be silent, Zac 2:13.
2.They went themselves to be witnesses of it at a distance, though they might not closely attend (Kg2 2:7): Fifty of them stood to view afar off, intending to satisfy their curiosity, but God so ordered it that they might be eye-witnesses of the honour heaven did to that prophet, who was despised and rejected of men. God's works are well worthy our notice; when a door is opened in heaven the call is, Come up hither, come and see.
V.That the miraculous dividing of the river Jordan was the preface to Elijah's translation into the heavenly Canaan, as it had been to the entrance of Israel into the earthly Canaan, Kg2 2:8. He must go on to the other side Jordan to be translated, because it was his native country, and that he might be near the place where Moses died, and that thus honour might be put on that part of the country which was most despised. he and Elisha might have gone over Jordan by a ferry, as other passengers did, but God would magnify Elijah in his exit, as he did Joshua in his entrance, by the dividing of this river, Jos 3:7. As Moses with his rod divided the sea, so Elijah with his mantle divided Jordan, both being the insignia - the badges of their office. These waters of old yielded to the ark, now to the prophet's mantle, which, to those that wanted the ark was an equivalent token of God's presence. When God will take up his faithful ones to heaven death is the Jordan which, immediately before their translation, they must pass through, and they find a way through it, as safe and comfortable way; the death of Christ has divided those waters, that the ransomed of the Lord may pass over. O death! where is thy sting, thy hurt, thy terror?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Elijah, who now lived with Elisha, whom he had also consecrated as prophet according to a divine oracle, as has been said already, was with him every day, inseparably sharing with him the same way of life. When he was about to ascend into the chariots of fire, to leave and be raised to the clouds with that physical mass that drags us to the ground, after he had already crossed Gilgal and was going to reach Bethel, he ordered Elisha to stay in Gilgal. But Elisha did not obey him nor would he separate from him because those words carried him instead of completely imprisoning him. That is why, after all, Elijah took him with him. When both had reached Bethel, where they spent a few days, and Elijah was planning again to visit Jericho by himself, he ordered Elisha not to come along with him for the second time. But just as before, he continued to be disobedient and stubborn, as if he felt torn at the thought of being cut off from his master. Since he did not know what to do, Elijah consented to go again with him. Fifty more followed them. These were the sons of the prophets.
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Summary
2 Kings 2:5 captures a pivotal moment in the narrative of Elijah's impending ascension and Elisha's succession, revealing the widespread awareness among the prophetic community of God's imminent plan for Elijah's departure. It portrays the "sons of the prophets" at Jericho confirming their knowledge of this divine event to Elisha, whose calm and knowing response underscores his deep spiritual discernment and unwavering commitment to his master during this solemn, divinely orchestrated transition of prophetic authority.
Context
Literary Context
This verse is embedded within the dramatic narrative of Elijah's final earthly journey and Elisha's succession, detailed in 2 Kings 2. The chapter opens with the Lord preparing to take Elijah to heaven by a whirlwind, initiating a solemn procession from Gilgal to Bethel, then to Jericho, and finally to the Jordan. At each stop, companies of "sons of the prophets" appear, acknowledging the impending divine act. This particular verse records the encounter at Jericho, immediately following the similar interaction at Bethel in 2 Kings 2:3. Elisha's steadfast refusal to leave Elijah's side throughout this journey, despite Elijah's repeated attempts to send him away, highlights his unwavering loyalty and determination to receive the prophetic mantle. The exchange in 2 Kings 2:5 serves to confirm that not only Elisha, but also the wider prophetic community, was aware of God's specific timing for Elijah's departure, adding to the gravitas of the moment before the miraculous crossing of the Jordan and Elijah's ascension in 2 Kings 2:7-11.
Historical & Cultural Context
The "sons of the prophets" (Hebrew: b'nei han'vi'im) were not necessarily biological offspring but rather members of prophetic guilds or schools. These were communities of disciples who gathered around a senior prophet, such as Elijah or Elisha, for training, spiritual formation, and communal living. Their existence indicates an established prophetic movement in Israel during the monarchical period, providing a structured environment for learning God's law, receiving divine revelation, and serving as spiritual guides to the nation. Jericho, a significant ancient city, was one such recognized center for these prophetic schools, as evidenced by their presence here and in Bethel. The concept of a prophet being "taken away from one's head" is an idiom signifying the removal of a spiritual leader or master, emphasizing the profound impact and authority Elijah held over Elisha and the prophetic community. This period in Israel's history was marked by spiritual decline and idolatry, making the role of faithful prophets like Elijah and Elisha crucial for calling the nation back to covenant loyalty with Yahweh.
Key Themes
The central theme underscored by 2 Kings 2:5 is Divine Sovereignty and Succession. God's plan for Elijah's departure and Elisha's anointing is not a secret but a divinely revealed event, known and acknowledged by the prophetic community. This highlights God's active involvement in orchestrating leadership transitions within His people, ensuring the continuity of His work. Another key theme is Spiritual Discernment and Awareness, exemplified by both the "sons of the prophets" and Elisha. Their shared knowledge of the day's events points to a collective spiritual sensitivity to God's movements. Furthermore, the verse contributes to the theme of Faithful Discipleship and Spiritual Inheritance, as Elisha's unwavering loyalty and determination to remain with Elijah are implicitly validated by his calm acknowledgment of the impending transfer of authority, setting the stage for his request for a double portion of Elijah's spirit in 2 Kings 2:9.
Exposition and Analysis
Key Word Analysis
This word refers to a son in the widest sense, encompassing literal and figurative relationships, including students or members of a group. In the phrase "sons of the prophets," it denotes disciples or members of prophetic guilds who gathered for training and communal living under a senior prophet. This highlights the organized nature of the prophetic movement in ancient Israel.
This term signifies a sovereign, controller, lord, or owner. Here, it refers to Elijah as Elisha's spiritual authority and mentor. The use of "master" emphasizes Elijah's position of leadership and the profound respect and submission Elisha had for him, underscoring the hierarchical and relational dynamics within the prophetic community.
The verb lâqach means "to take," "to seize," or "to receive." In this context, it specifically denotes a divine act of removal or ascension. It carries the weight of God's sovereign initiative in transporting Elijah from the earthly realm, emphasizing that Elijah's departure is not a death but a supernatural translation orchestrated by the Lord Himself, akin to Enoch's translation in Genesis 5:24.
Verse Breakdown
"And the sons of the prophets that [were] at Jericho came to Elisha, and said unto him,"
This opening clause establishes the setting and the participants. The presence of the "sons of the prophets" at Jericho underscores the widespread awareness within the prophetic community of the extraordinary event about to unfold. Their active approach to Elisha indicates their recognition of his unique relationship with Elijah and their shared spiritual insight into God's plan.
"Knowest thou that the LORD will take away thy master from thy head to day?"
This rhetorical question, posed by the sons of the prophets, serves to confirm Elisha's awareness of the divine schedule. It highlights their own prophetic discernment, indicating that God's plans are not hidden from His faithful servants. The phrase "take away thy master from thy head" is a poignant idiom referring to Elijah's impending ascension, emphasizing the loss of his direct leadership and the profound shift it would bring.
"And he answered, Yea, I know [it]; hold ye your peace."
Elisha's concise and firm response confirms his profound spiritual understanding and intimate knowledge of God's will. His "Yea, I know it" is not merely an acknowledgment but a declaration of deep personal insight. The command "hold ye your peace" (literally, "be silent" or "be still") suggests that while their knowledge was correct, their repeated questioning or discussion of the matter might detract from the solemnity, gravity, or sacredness of the moment, which Elisha wished to experience without distraction. It also implies a desire for quiet reverence in the face of a divine mystery.
Literary Devices
The narrative in 2 Kings 2:5 effectively employs several literary devices to enhance its impact. Dialogue is central, as the exchange between the "sons of the prophets" and Elisha drives the immediate action and reveals character. The question posed by the prophetic students serves as a form of foreshadowing, explicitly stating the momentous event that is about to occur, building anticipation for Elijah's ascension. The phrase "from thy head" is a powerful idiom, conveying the deep bond of master-disciple and the impending removal of Elijah's spiritual authority and guidance over Elisha. There is also a subtle element of dramatic tension or irony in the interaction; the "sons of the prophets" are stating a known truth, yet Elisha's terse response, "hold ye your peace," suggests a desire for quiet reverence rather than further discussion, underscoring the solemnity and personal nature of his final moments with Elijah. This command for silence also highlights Elisha's focused determination and spiritual maturity.
Theological and Thematic Connections
The interaction in 2 Kings 2:5 underscores the theme of divine revelation and the sovereign hand of God in orchestrating significant transitions within His redemptive plan. It demonstrates that God often makes His intentions known to His faithful servants, allowing them to participate in or bear witness to His mighty acts. The collective awareness of the "sons of the prophets" and Elisha's calm affirmation highlight a community attuned to the Spirit's leading, recognizing the profound shift in prophetic authority and the continuity of God's work through new instruments. This divine orchestration ensures that God's purposes are fulfilled, regardless of individual transitions, emphasizing His faithfulness to His covenant and His people.
Reflection and Application
2 Kings 2:5 invites contemporary believers to cultivate a deep spiritual sensitivity and discernment regarding God's movements in their own lives and in the broader church. Elisha's calm "Yea, I know it; hold ye your peace" serves as a powerful model of spiritual maturity: not only being aware of God's will but also knowing when to respond with quiet reverence and focused attention, rather than engaging in unnecessary discussion or distraction. This verse challenges us to consider our posture in moments of divine transition or significant spiritual events. Are we merely observers, or are we deeply attuned to God's purposes, ready to embrace His plan with unwavering commitment, much like Elisha's steadfast discipleship to Elijah? It also reminds us that God often prepares His people for significant shifts, providing opportunities for faithful response and continuity in His kingdom work, calling us to be present and discerning in critical junctures of our spiritual journey.
Questions for Reflection
FAQ
Who were the "sons of the prophets" and what was their role?
The "sons of the prophets" were not biological descendants but rather members of prophetic schools or guilds, communities of disciples who gathered around a senior prophet like Elijah or Elisha. Their role was to learn, train, and live in community, dedicated to serving God and delivering His messages. They functioned as spiritual apprentices, receiving instruction in God's law, developing prophetic gifts, and often serving as a collective voice for God's truth in Israel. Their presence in various locations like Bethel and Jericho, as seen throughout 2 Kings 2, indicates established centers of prophetic training and activity during this period, providing a structured environment for spiritual formation and the continuation of the prophetic ministry in a time of spiritual decline.
Why did Elisha tell them to "hold ye your peace"?
Elisha's command, "hold ye your peace" (Hebrew: hachărishu), which means "be silent" or "be still," likely stemmed from a desire to maintain the solemnity and sacredness of the moment. While the "sons of the prophets" were correct in their discernment that Elijah was to be taken away that day, their repeated questioning or discussion of the impending event could have been a distraction from the profound spiritual experience Elisha wished to share with his master. His response reflects a deep personal reverence and a desire for quiet focus during this climactic transition, emphasizing the gravity of Elijah's departure and his own unwavering commitment to be present for it. It was not a dismissal of their knowledge but a request for respectful silence in the face of a divine mystery, as he was determined to witness the ascension, as seen in 2 Kings 2:6-8.
What is the significance of Elijah being "taken away from thy head"?
The phrase "taken away from thy head" is an ancient Hebrew idiom signifying the removal of a leader, master, or source of authority and spiritual covering. In this context, it powerfully conveys the profound impact of Elijah's departure on Elisha and the prophetic community. Elijah was Elisha's spiritual father and mentor, and his "taking away" meant the cessation of that direct, personal leadership. However, it also foreshadowed the transfer of Elijah's prophetic mantle and spiritual authority to Elisha, as Elisha would soon receive a double portion of Elijah's spirit, as requested in 2 Kings 2:9. This idiom emphasizes the personal and spiritual nature of the succession, highlighting that Elisha was not merely inheriting a position but a powerful spiritual anointing that would empower his future ministry.
Christ-Centered Fulfillment
The narrative of Elijah's ascension and Elisha's succession, particularly the awareness of God's divine timing in 2 Kings 2:5, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Just as Elijah was supernaturally "taken away" by God, foreshadowing a divine ascent, so too did Jesus ascend into heaven, having completed His earthly ministry (Acts 1:9-11). The transfer of Elijah's mantle and spirit to Elisha prefigures the outpouring of the Holy Spirit upon the disciples after Christ's ascension, empowering them to continue His work with even greater power (John 14:12 and Acts 2:1-4). Jesus is the ultimate Prophet, whose words and deeds perfectly reveal the Father, and His "taking away" was not a loss but the inauguration of a new covenant era where His Spirit indwells all believers, making them "sons and daughters" of God, empowered to carry on His mission (John 16:7 and Galatians 3:28-29). Thus, the continuity of God's redemptive plan, from the Old Testament prophets to the New Testament church, culminates in Christ, who ensures that His work on earth continues through His Spirit-filled body until His glorious return.