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英文原文
In this chapter we have, I. That extraordinary event, the translation of Elijah. In the close of the foregoing chapter we had a wicked king leaving the world in disgrace, here we have a holy prophet leaving it in honour; the departure of the former was his greatest misery, of the latter his greatest bliss: men are as their end is. Here is, 1. Elijah taking leave of his friends, the sons of the prophets, and especially Elisha, who kept close to him, and walked with him through Jordan, 2Ki 2:1-10. 2. Elijah taken into heaven by the ministry of angels (2Ki 2:11), and Elisha's lamentation of the loss this earth has of him, 2Ki 2:12. II. The manifestation of Elisha, as a prophet in his room. 1. By the dividing of Jordan, 2Ki 2:13,14. 2. By the respect which the sons of the prophets paid him, 2Ki 2:15-18. 3. By the healing of the unwholesome waters of Jericho, 2Ki 2:19-22. 4. By the destruction of the children of Bethel that mocked him, 2Ki 2:23-25. This revolution in prophecy makes a greater figure than the revolution of a kingdom.
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Elijah's Translation (895 BC)
以利亚被接升天（公元前 895 年）
¹ 主要用旋风接以利亚升天的时候，以利亚与以利沙从吉甲前往。
² 以利亚对以利沙说，我求你留在这里，因为主差遣我往伯特利去。以利沙说，我指着永生的主，又敢在你面前起誓，我必不离开你。于是二人下到伯特利。
³ 在伯特利的先知门徒出来见以利沙，对他说，主今日要接你的师傅离开你，你知道不知道？他说，我知道，你们不要作声。
⁴ 以利亚对以利沙说，以利沙，我求你留在这里，因为主差遣我往耶利哥去。以利沙说，我指着永生的主，又敢在你面前起誓，我必不离开你。于是二人到了耶利哥。
⁵ 在耶利哥的先知门徒就近以利沙，对他说，主今日要接你的师傅离开你，你知道不知道？他说，我知道，你们不要作声。
⁶ 以利亚对以利沙说，求你留在这里，因为主差遣我往约旦河去。以利沙说，我指着永生的主，又敢在你面前起誓，我必不离开你。于是二人一同前往。
⁷ 有先知门徒去了五十人，远远地站着观看；他们二人在约旦河边站住。
⁸ 以利亚将自己的外衣卷起来，用以打水，水就左右分开，二人走干地而过。
以利亚的年代，以及与他相关的事件，比起圣经中任何一位伟人都同样少有确切的纪年；我们既未被告知他的年岁，也不知道他是在亚哈在位的第几年首次出现，又是在约兰在位的第几年消失的，因此无从推断他兴盛了多久；据推测前后约有二十年。此处我们被告知：
I. 神已经定意要用旋风接他升天，2Ki 2:1。神要如此行，并且很可能在此之前一段时候就让他知道祂的旨意，就是不久要将他从世上接去，不是借着死，而是将他身体与灵魂一同接到天堂，像以诺那样，只是使他经历那种必要的改变，好叫他得以成为那灵界世界的居民，正如那些在基督再来时仍存活的人所要经历的改变一样。我们不当揣测神为何在以利亚身上加添这样超乎别的先知之上的特殊尊荣；他原是一个与我们一样性情的人，知道罪，却从未尝过死味。他为何这样被尊崇、这样被分别出来，作万王之王所喜悦尊荣的人呢？我们可以推想，在此事上：1. 神回顾他过去的事奉，那些事奉是卓越非凡的，神既要为这些事奉施予报答，也要鼓励先知门徒效法他热心与信实的脚踪，无论付上何等代价，都要起来抵挡他们所处时代的腐败。2. 神俯察当时教会黑暗堕落的光景，便要借此给出今生之后另有一生的极鲜明凭据，吸引那少数忠心之人的心向上归向祂自己，并归向那另一生。3. 神前瞻福音的时代，借着以利亚被接升天，预表并描绘了基督的升天，以及天堂的国度向一切信徒敞开。以利亚曾凭着信心与祷告，多与天上交通，如今他被接到那里，向我们保证：我们若在地上为客旅时，以天堂为家乡，不久也必到那里，灵魂（这才是真正的人）必在那里得福，永远在那里。
II. 以利沙已经定意，只要以利亚还在地上，他就要紧紧跟随，绝不离开。以利亚似乎有意要打发他离开，要他留在吉甲、伯特利、耶利哥，2Ki 2:2,4,6。有人认为这是出于谦卑；他知道神为他所定的荣耀，却不愿显出自己以此夸口，也不愿叫人看见（神所宠爱的人并不像地上君王的宠臣那样，巴不得人在他们面前宣扬他们蒙宠）；或者更可能是为要试验以利沙，使他始终如一的跟随更显可嘉，正如拿俄米劝路得回去一样。以利亚徒然地恳求他留在这里、留在那里；以利沙却定意不肯留在他师傅身后任何地方，直到他师傅升天，把他独自留在这地上。「无论结果如何，我必不离开你」；为何如此呢？不单因为他爱他，并且，1. 因为他渴望趁师傅还在世时，尽量从他圣洁属天的交谈中得造就；这交谈向来有益，但我们可以想见，此时比以往更有益处。我们彼此同在的时候，当尽力使彼此在属灵上得益，因为我们同在的时候不过短暂。2. 因为他渴望亲眼看见师傅被接去的情形，使他的信心得以坚固，对那不可见之世界的认识得以增长。他长久跟随以利亚，如今正盼望那临别的祝福，岂肯离开他呢。愿那些跟随基督的人不要到末了因疲倦而前功尽弃。
III. 以利亚在离世之前，巡访了先知的学校，并与他们告别。看来以色列许多城邑都有这样的学校，甚至可能在撒玛利亚本城也有。我们在此看到先知门徒，且人数不少，甚至在那立着金牛犊之一的伯特利，以及那不顾神咒诅而新近重建的耶利哥都有。在耶路撒冷和犹大国，他们有祭司和利未人，并有圣殿的事奉；以色列国所缺乏的这一切，神恩慈地借着这些学院加以补足，人在其中受训练、被使用，操练宗教与敬虔的功课，敬虔的百姓也聚到那里，在他们没有献祭烧香之便的时候，借着祷告和听道来守所定的节期，宗教信仰便在普遍背道的时代得以维系。神大大与这些先知同在，那独居者的儿女比有丈夫之妇人的儿女更多。所有的大祭司都比不上以利亚和以利沙这两位伟人，据我们所知，他们从未在耶路撒冷的圣殿中供职。这些宗教与美德的苗圃，很可能是以利亚出力所建立的，如今他在离世之前前往巡访，为要教导、鼓励并祝福他们。请注意，那些自己将要往天堂去的人，理当顾念他们留在地上身后之人，把自己的经历、见证、劝勉和祷告留给他们，2Pe 1:15。当基督带着得胜说如今我不在世上时，祂又满怀温柔地加上一句：他们却在世上。父啊，求你保守他们。
IV. 先知门徒得了消息（或是从以利亚自己得知，或是从他们当中某些人所得的预言之灵得知），或是因以利亚郑重的告别而料到他如今就要被接去；并且，1. 他们将此事告诉以利沙，无论在伯特利（2Ki 2:3）还是在耶利哥（2Ki 2:5）：主今日要接你的师傅离开你，你知道不知道？ 他们说这话，并非以失去师傅来讥讽他，也非指望师傅一去他便与他们平起平坐，乃是要显明他们心中满了对此事的思想，并对所要发生的事满怀期待，又要提醒以利沙预备承受这分离。我们岂不知道，我们至亲的人、至爱的友，不久必从我们身边被接去么？主必接去他们；直到那位本拥有他们、又夺取而无人能拦阻的主呼召他们之先，我们都不会失去他们。祂从我们头上接去尊长，从我们脚下接去卑下的，从我们怀中接去同辈的；因此，让我们殷勤尽各样关系中当尽的本分，好叫这关系解除时，我们回想起来仍有安慰。以利沙对此知道得太清楚了，忧愁充满了他的心（正如门徒在类似处境中，Joh 16:6），所以他不需要别人告诉他，也不愿听见，更不愿在他默想这件大事时受打扰，或丝毫被引开，不专心服事他的师傅。我知道，你们不要作声。他说这话，并非出于不耐烦，也非藐视先知门徒，乃是作为一个自己沉静镇定、又要他们也安静庄重、带着敬畏的缄默等候那事的人：我知道，你们当静默，Zec 2:13。2. 他们自己也远远地去作见证，虽不便就近随侍（2Ki 2:7）：他们五十人远远地站着，本意是要满足好奇心，神却如此安排，叫他们得以亲眼见证天堂向那位被人藐视、被人厌弃的先知所加的尊荣。神的作为大大值得我们留意；当天上有门开了，那呼声便是：你上到这里来，来看。
V. 约旦河的神迹般分开，乃是以利亚被接进入属天迦南的前奏，正如它曾是以色列进入地上迦南的前奏一样，2Ki 2:8。他必须过约旦河到对岸去被接，因为那是他的本乡，也好叫他靠近摩西离世之处，又叫那最被人轻看的一带地方得着尊荣。他和以利沙原可以像别的过路人一样，坐渡船过约旦河，但神要在以利亚的出世上尊大他，正如祂在约书亚的进入上尊大他一样，借着分开这河，Jos 3:7。摩西怎样用杖分开海，以利亚也照样用外衣分开约旦河，二者都是他们职分的徽记——标志。这河水古时曾向约柜让路，如今又向先知的外衣让路；对那缺少约柜的人而言，这外衣同样是神同在的凭据。当神要将祂忠心的人接到天堂时，死亡就是那约旦河，他们在被接之前，必须立即经过它，并且要寻得一条平安稳妥而舒适的路穿过它；基督的死已经分开了那河水，好叫主所救赎的人得以渡过。死啊！你的毒钩、你的伤害、你的恐怖在哪里呢？
⁹ 二人过去，以利亚对以利沙说，我未曾被接去离开你，你要我为你做什么，只管求我。以利沙说，愿感动你的灵加倍地感动我。
¹⁰ 以利亚说，你所求的难得。虽然如此，我被接去离开你的时候，你若看见我，就必得着；不然，必得不着了。
¹¹ 二人正走着说话，忽有火车火马将二人隔开，以利亚就乘旋风升天去了。
¹² 以利沙看见，就呼叫说，我父啊，我父啊，以色列的战车马兵啊。以后不再见他了。于是以利沙把自己的衣服撕为两片。
此处，一、以利亚留下遗命，立以利沙为继承人，如今膏立他接替自己作先知，比当初他将外衣搭在以利沙身上时（1Ki 19:19）更进一步。
1. 以利亚因以利沙始终如一的爱戴与随侍大为喜悦，便叫他随意求，问他临别时该为他成就什么、留下什么祝福；他不是说（如贺尔主教所言）「我去后你向我求，在天堂我必更能帮助你」，乃是说「在我去之前求吧」。我们地上的朋友还可以向他说话，他也能给我们回答，但我们不知道除了基督、并那在基督里的神之外，还能亲近天上哪一位朋友。亚伯拉罕也不认识我们。
2. 以利沙既有这美好机会以那最美的财富使自己富足，便求加倍感动以利亚的灵。他不求财富、不求尊荣、不求免去患难，单求被装备好以事奉神并服事他那一世代的人。他所求的：（1.）求那灵，并非说圣灵的恩赐与恩典在以利亚的能力之内可以赐予，所以他不说「将那灵赐给我」（他很清楚那是神的恩赐），乃说「愿那灵临到我，求你为我向神代求」。基督曾吩咐门徒随意求，不是求一样，乃是凡事都可求，并应许差圣灵来，其权柄与确据远超以利亚所能给的。（2.）求他的灵，因为以利沙要接替他作先知，承接他的工，作先知门徒的父，面对他们的仇敌，因他要应付的，正是以利亚所应付那同样悖逆的世代，以致他若没有以利亚的灵，就没有与日子相称的力量。（3.）求加倍感动他的灵；他的意思并非加倍于以利亚所有的，乃是加倍于其余先知所有的，因为人对以利沙的期待，比对那些先知的期待更高，他原是在以利亚门下受教养长大的。切切地求那更大的恩赐，并求那能使我们最有用于神与弟兄的恩赐，乃是一种圣洁的渴慕。请注意，我们众人——无论传道人或会众——都当将前人的榜样摆在眼前，竭力效法他们的心志，并为那曾带领他们经过工作、使他们美好善终的恩典恳切祈求神。
3. 以利亚应许将他所求的赐给他，却有两个条件，2Ki 2:10。（1.）他必须对此存正确的看重，高看它：以利亚称之为难得之事来教导他如此行，这并非神难以成就，乃是以利沙不当过分指望。那些最深感属灵福分之宝贵、并自知不配领受的人，最得预备好领受这些福分。（2.）他必须紧紧跟随师傅，直到末了，留心观看师傅：我被接去离开你的时候，你若看见我，就必如此，不然便不能。殷勤听从师傅的教训，并留心效法他的榜样，尤其在他末了这一幕，乃是得着他许多的灵的条件，也是合宜的途径。严密留意他被接升天的情形，照样对以利沙大有益处。将要离世的圣徒所存的安慰与经历，必大大帮助我们，既使我们的安慰生辉，又坚定我们的心志。或者，这也许只是作为一个兆头：「神若恩待你，使你在我被接时得以看见我，你就当以此为凭据，知道神必为你成就这事，并可以放心倚靠。」基督的门徒看见祂升天，便因此确知不久必被祂的灵充满，Ac 1:8。我们可以想见，以利沙因此恳切祷告：主啊，求你向我显出这恩待的凭据。
II. 以利亚乘火车被接升天，2Ki 2:11。他像以诺一样被接去，不至于见死；并且（如考利先生所言）是第二个跃过那使其余全人类坠落之沟、不向天空下坠的人。关于此事可以问许多奇妙的问题，却无从解答。我们只需以此处所告诉我们的为满足：
1. 他的主来时，看见他在做什么。他正与以利沙说话，教导他、鼓励他，指点他当行的工，激励他殷勤去行，为要造就他所留下之人。他不是在默想，也不是在祷告，仿佛全然被他将要去的那世界所占据，乃是从事造就人的谈论，作为一个关切神在人间国度的人。我们若以为预备进天堂只靠默想和敬虔的操练，便是错了。对别人有益处，在我们的账上必同样算数，正如任何事一样。思想神圣的事固然好，但谈论它们（若是发自内心）更好，因为这能造就人，1Co 14:4。基督是在祝福门徒之际升天的。
2. 他的主差了什么护卫来接他——火车火马，那或是从云中向他们降下，或（如帕特里克主教所想）是在地面上向他们奔来：天使便以这样的形状显现。一切忠心之人的灵魂，都被一队看不见的天使护送进亚伯拉罕的怀里；但以利亚既要连身体一同被接去，这天上的护卫便显而可见，不是照常以人的形状显现（虽然他们也能那样将他托在臂中，或如鹰将他背在翅膀上，但那样便如同抱一个孩子、举一盏灯，Isa 40:11,31），乃是以火车火马的形状显现，使他可以体面地行进，可以凯旋而行，像君王、像得胜者，是的，得胜有余。天使在圣经中被称为基路伯与撒拉弗，他们此处的显现，虽似乎低于他们的尊严，却与这两个名称都相称；因为，（1.）撒拉弗意为火焰，神也被称为以他们为火焰，Ps 104:4。（2.）基路伯（许多人认为）意为车辇，他们被称为神的车辇（Ps 68:17），神又被说成坐着基路伯（Ps 18:10），以西结所见四活物与轮子、好像马和车的异象，或许对此有所暗指；在撒迦利亚的异象中，他们也是如此被描绘的，Zec 1:8,6:1, Re 6:2 等等。看哪，天使何等乐意遵行神的旨意，甚至在最卑微的事奉上，为那将要承受救恩的人效劳。以利亚既要迁往天使的世界去，所以为表明他们何等渴望有他作伴，便有几位来接他。这车马显现如火，不是为焚烧，乃是为发光，不是要折磨或烧灭他，乃是要使他的升天在那远远站着观看之人眼中显得分明而辉煌。以利亚曾为神和祂的尊荣燃起圣洁的热心，如今便以属天的火被炼净、被接去。
3. 他怎样与以利沙分别。这车将二人隔开。请注意，至亲的友也必分离。以利沙曾声明绝不离开他，如今却被他撇在身后。
4. 他被接往何处。他乘旋风升天去了。火本向上升腾；旋风帮助将他带过大气层，脱离这地磁力所及之处，此后他怎样飞速穿过那纯净的太空，升到圣洁蒙福之灵的世界，我们便无从想象了。
以利亚曾一度在激愤中愿自己死去；神却如此恩待他，不但那时没有照他所求待他，反而以这独特的殊荣尊崇他，使他永不见死；并借着这事例，连同以诺的事例，（1.）神显明了人若没有犯罪，本当怎样离开这世界——不是借着死，乃是借着被接升天。（2.）神给了一瞥那借福音才显明的生命与不朽，给了一瞥那为圣徒身体所存留的荣耀，以及那天堂的国度向一切信徒敞开，正如那时向以利亚敞开一样。这也是基督升天的预表。
III. 以利沙痛切哀悼这位大先知的离去，却以颂赞之辞送别他，2Ki 2:12。1. 他看见了；他便如此领受了那兆头，借此确知他求加倍感动以利亚之灵的祈求已蒙应允。他定睛望天，因他要从那里指望这恩赐，正如门徒所行的，Ac 1:10。他看了片时，那异象却随即从他眼前消失；以后他不再见他了。2. 他撕裂自己的衣服，表明他深感自己的损失与公众的损失。以利亚虽已凯旋升天，但这世界却难以割舍他，所以幸存之人理当深为惋惜他的离去。神既借着接去忠心有用的人，呼召人哀哭悲恸，那些目无泪痕的人，心实在是刚硬了。以利亚的离去虽为以利沙的卓越开了路，尤其以利沙如今已确知必得加倍感动他的灵，以利沙却仍哀悼失去他，因为他爱他，本愿永远服事他。3. 他给了以利亚极尊崇的评语，作为他如此哀悼失去他的缘由。（1.）他自己失去了那少年时的引路者：我父啊，我父啊。他看自己的光景如同一个被抛在世上的孤儿，便照此哀叹。基督离开门徒时，并不撇下他们为孤儿（Joh 14:15），以利亚却不得不如此。（2.）公众失去了它最好的护卫；他是以色列的战车马兵。他本要将他们众人都带到天堂，如同坐在这战车上，若不是出于他们自己的过错。他们打仗本不用车马，但以利亚凭着他的劝勉、责备和祷告，胜过最强的车马之力，拦阻了神的审判临到他们。他的离去如同军队溃败，是无法弥补的损失。「我们宁可丧失全军，也不愿失去这位神人。」
英文原文
Elijah's Translation (895 BC)
¹ And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
² And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Beth-el. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Beth-el.
³ And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace.
⁴ And Elijah said unto him, Elisha, tarry here, I pray thee; for the LORD hath sent me to Jericho. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they came to Jericho.
⁵ And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace.
⁶ And Elijah said unto him, Tarry, I pray thee, here; for the LORD hath sent me to Jordan. And he said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And they two went on.
⁷ And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
⁸ And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
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, 2Ki 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, 2Ki 2:2,4,6. 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, 2Pe 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 (2Ki 2:3) and at Jericho (2Ki 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, Zec 2:13. 2. They went themselves to be witnesses of it at a distance, though they might not closely attend (2Ki 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, 2Ki 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?
⁹ And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
¹⁰ And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.
¹¹ And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
¹² And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
Here, I. Elijah makes his will, and leaves Elisha his heir, now anointing him to be prophet in his room, more than when he cast his mantle upon him, 1Ki 19:19.
1. Elijah, being greatly pleased with the constancy of Elisha's affection and attendance, bade him ask what he should do for him, what blessing he should leave him at parting; he does not say (as bishop Hall observes), "Ask of me when I am gone, in heaven I shall be better able to befriend thee," but, "Ask before I go." Our friends on earth may be spoken to, and can give us an answer, but we know not that we can have access to any friend in heaven but Christ, and God in him. Abraham is ignorant of us.
2. Elisha, having this fair opportunity to enrich himself with the best riches, prays for a double portion of his spirit. He asks not for wealth, nor honour, nor exemption from trouble, but to be qualified for the service of God and his generation, he asks, (1.) For the Spirit, not that the gifts and graces of the Spirit were in Elijah's power to give, therefore he says not, "Give me the Spirit" (he knew very well it was God's gift), but "Let it be upon me, intercede with God for this for me." Christ bade his disciples ask what they would, not one, but all, and promised to send the Spirit, with much more authority and assurance than Elijah could. (2.) For his spirit, because he was to be a prophet in his room, to carry on his work, to father the sons of the prophets and face their enemies, because he had the same perverse generation to deal with that he had, so that, if he have not his spirit, he has not strength according to the day. (3.) For a double portion of his spirit; he does not mean double to what Elijah had, but double to what the rest of the prophets had, from whom so much would not be expected as from Elisha, who had been brought up under Elijah. It is a holy ambition to covet earnestly the best gifts, and those which will render us most serviceable to God and our brethren. Note, We all ought, both ministers and people, to set before us the example of our predecessors, to labour after their spirit, and to be earnest with God for that grace which carried them through their work and enabled them to finish well.
3. Elijah promised him that which he asked, but under two provisos, 2Ki 2:10. (1.) Provided he put a due value upon it and esteem it highly: this he teaches him to do by calling it a hard thing, not too hard for God to do, but too great for him to expect. Those are best prepared for spiritual blessings that are most sensible of their worth and their own unworthiness to receive them. (2.) Provided he kept close to his master, even to the last, and was observant of him: If thou see me when I am taken from thee, it shall be so, otherwise not. A diligent attendance upon his master's instructions, and a careful observance of his example, particularly now in his last scene, were the condition and would be a proper means of obtaining much of his spirit. Taking strict notice of the manner of his ascension would likewise be of great use to him. The comforts of departing saints, and their experiences, will mightily help both to gild our comforts and to steel our resolutions. Or, perhaps, this was intended only as a sign: "If God favour thee so far as to give thee a sight of me when I ascend, take that for a token that he will do this for thee, and depend upon it." Christ's disciples saw him ascend, and were thereupon assured that they should, in a little time, be filled with his Spirit, Ac 1:8. Elisha, we may suppose, hereupon prayed earnestly, Lord, show me this token for good.
II. Elijah is carried up to heaven in a fiery chariot, 2Ki 2:11. Like Enoch, he was translated, that he should not see death; and was (as Mr. Cowley expresses it) the second man that leaped the ditch where all the rest of mankind fell, and went not downward to the sky. Many curious questions might be asked about this matter, which could not be answered. Let it suffice that we are here told,
1. What his Lord, when he came, found him doing. He was talking with Elisha, instructing and encouraging him, directing him in his work, and quickening him to it, for the good of those whom he left behind. He was not meditating nor praying, as one wholly taken up with the world he was going to, but engaged in edifying discourse, as one concerned about the kingdom of God among men. We mistake if we think our preparation for heaven is carried on only by contemplation and the acts of devotion. Usefulness to others will pass as well in our account as any thing. Thinking of divine things is good, but talking of them (if it come from the heart) is better, because for edification, 1Co 14:4. Christ ascended as he was blessing his disciples.
2. What convoy his Lord sent for him—a chariot of fire and horses of fire, which appeared either descending upon them from the clouds or (as bishop Patrick thinks) running towards them upon the ground: in this form the angels appeared. The souls of all the faithful are carried by an invisible guard of angels into the bosom of Abraham; but, Elijah being to carry his body with him, this heavenly guard was visible, not in a human shape, as usual, though they might so have borne him up in their arms, or carried him as on eagles' wings, but that would have been to carry him like a child, like a lamp (Isa 40:11,31); they appear in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror, yea, more than a conqueror. The angels are called in scripture cherubim and seraphim, and their appearance here, though it may seem below their dignity, answers to both those names; for (1.) Seraphim signifies fiery, and God is said to make them a flame of fire, Ps 104:4. (2.) Cherubim (as many think) signifies chariots, and they are called the chariots of God (Ps 68:17), and he is said to ride upon a cherub (Ps 18:10), to which perhaps there is an allusion in Ezekiel's vision of four living creatures, and wheels, like horses and chariots; in Zechariah's vision, they are so represented, Zec 1:8,6:1, Re 6:2, etc. See the readiness of the angels to do the will go God, even in the meanest services, for the good of those that shall be heirs of salvation. Elijah must remove to the world of angels, and therefore, to show how desirous they were of his company, some of them would come to fetch him. The chariot and horses appeared like fire, not for burning, but brightness, not to torture or consume him, but to render his ascension conspicuous and illustrious in the eyes of those that stood afar off to view it. Elijah had burned with holy zeal for God and his honour, and now with a heavenly fire he was refined and translated.
3. How he was separated from Elisha. This chariot parted them both asunder. Note, The dearest friends must part. Elisha had protested he would not leave him, yet now is left behind by him.
4. Whither he was carried. He went up by a whirlwind into heaven. The fire tends upward; the whirlwind helped to carry him through the atmosphere, out of the reach of the magnetic virtue of this earth, and then how swiftly he ascended through the pure ether to the world of holy and blessed spirits we cannot conceive.
Elijah had once, in a passion, wished he might die; yet God was so gracious to him as not only not to take him at his word then, but to honour him with this singular privilege, that he should never see death; and by this instance, and that of Enoch, (1.) God showed how men should have left the world if they had not sinned, not by death, but by a translation. (2.) He gave a glimpse of that life and immortality which are brought to light by the gospel, of the glory reserved for the bodies of the saints, and the opening of the kingdom of heaven to all believers, as then to Elijah. It was also a figure of Christ's ascension.
III. Elisha pathetically laments the loss of that great prophet, but attends him with an encomium, 2Ki 2:12. 1. He saw it; thus he received the sign by which he was assured of the grant of his request for a double portion of Elijah's spirit. He looked stedfastly towards heaven, whence he was to expect that gift, as the disciples did, Ac 1:10. He saw it awhile, but the vision was presently out of his sight; and he saw him no more. 2. He rent his own clothes, in token of the sense he had of his own and the public loss. Though Elijah had gone triumphantly to heaven, yet this world could ill spare him, and therefore his removal ought to be much regretted by the survivors. Surely their hearts are hard whose eyes are dry when God, by taking away faithful useful men, calls for weeping and mourning. Though Elijah's departure made way for Elisha's eminency, especially since he was now sure of a double portion of his spirit, yet he lamented the loss of him, for he loved him, and could have served him for ever. 3. He gave him a very honourable character, as the reason why he thus lamented the loss of him. (1.) He himself had lost the guide of his youth: My father, my father. He saw his own condition like that of a fatherless child thrown upon the world, and lamented it accordingly. Christ, when he left his disciples, did not leave them orphans (Joh 14:15), but Elijah must. (2.) The public had lost its best guard; he was the chariot of Israel, and the horsemen thereof. He would have brought them all to heaven, as in this chariot, if it had not been their own fault; they used not chariots and horses in their wars, but Elijah was to them, by his counsels, reproofs, and prayers, better than the strongest force of chariot and horse, and kept off the judgments of God. His departure was like the routing of an army, an irreparable loss. "Better have lost all our men of war than this man of God."
13-18
Elijah's Mantle on Elisha (895 BC)
以利亚的外衣归与以利沙(主前895年)
¹³ 他拾起以利亚身上掉下来的外衣,回去站在约旦河边。
¹⁴ 他用以利亚身上掉下来的外衣打水,说,耶和华以利亚的神在哪里呢?打水之后,水也左右分开,以利沙就过来了。
¹⁵ 住耶利哥的先知门徒从对面看见他,就说,感动以利亚的灵感动以利沙了。他们就来迎接他,在他面前俯伏于地。
¹⁶ 对他说,仆人们这里有五十个壮士,求你容他们去寻找你师傅,或者耶和华的灵将他提起来,投在某山某谷。以利沙说,你们不必打发人去。
¹⁷ 他们再三催促,他难以推辞,就说,你们打发人去吧。他们便打发五十人去,寻找了三天,也没有找着。
¹⁸ 以利沙仍然在耶利哥等候他们回到他那里,他对他们说,我岂没有告诉你们不必去吗?
这里记着以利亚被接升天之后随即发生的事。
I. 神与以利沙同在的凭据,和他被高升、接续以利亚之位的记号,叫他像以利亚从前那样,作众先知门徒的父,作以色列的战车马兵。
1. 他得着了以利亚的外衣,就是他职分的标记,我们可以想见,他为他师傅的缘故穿上了它,2Ki 2:13。以利亚被接升天时,虽不像别人那样撇下身体,却撇下了他的外衣代替身体;因为他是脱去衣服,好叫他得穿上那不能朽坏的;他要去的那世界,不需要外衣来装饰他、遮蔽他抵御寒暑、或裹他的脸,如王上19:13所记。他把外衣作为遗产留给以利沙,这外衣本身虽不值钱,但它既是圣灵降在他身上的记号,就比把千万的金银留给他更为宝贵。以利沙把它拾起来,不是当作可供敬拜的圣物,而是当作有意义的衣裳来穿,也作他撕裂自己衣裳的补偿。自从这外衣初次披在他身上,他就爱它,王上19:19。他从前既如此甘心顺从那外衣的召唤,作了以利亚的仆人,如今就得了这外衣为尊荣,接续他的职位。伟大善良之人有遗留下来的东西,如同这外衣,理当被后来的人拾起珍藏——他们的言语、著作、榜样——这样,正如他们的作为随着他们得赏赐,也存留在后人身上叫人得益处。
2. 他得着了以利亚分开约旦河的能力,2Ki 2:14。他既与他父亲分别,就回到先知学校里他的弟兄那里。约旦河横在他与他们之间;这河曾分开,为以利亚开路使他得荣;以利沙要试验这河是否也为他分开,为他开路使他可去办他的事,他便藉此知道神与他同在,知道他已得着以利亚加倍的灵。以利亚末了的神迹要作以利沙起首的神迹;这样,他从以利亚停下之处接续,中间毫无空缺。在分开河水时,(1.)他用了以利亚的外衣,正如以利亚自己曾用过的(2Ki 2:8),表明他立志谨守他师傅的方法,绝不引进什么新法,不像那些自以为比前人更有智慧的人所喜好的。(2.)他求告以利亚的神:耶和华以利亚的神在哪里呢? 他不问"以利亚在哪里?",仿佛沉湎于失去他的伤痛,以致他既去了便不能释怀——也不是疑惑他蒙福的境地,仿佛像这里的先知门徒一样,不知他怎样了——也不是好奇地查问他,查问他被接去之境的种种(不,那是隐藏的生命,我们将来如何,还未显明)——也不是指望从他得帮助;不,以利亚有福了,却既非无所不知,也非无所不能;他乃是问,耶和华以利亚的神在哪里呢? 既然以利亚被接升天,神就充分证明自己是以利亚的神;他若不曾为以利亚预备那座城,在那里待他比在世上待他更好,他被称为他们的神,便不以为耻了, 来11:16;太27:31,32。既然以利亚被接升天,以利沙就查问,[1.]查问神。我们受造的安慰被挪去时,我们有一位永远活着的神可以投奔。[2.]查问以利亚的神, 就是以利亚所事奉、所尊崇、所辩护、所紧紧依附的神——当全以色列都离弃他时,他仍依附这神。这尊荣是赐给那些在普遍背道之时仍紧紧依附神之人的,就是神要特特作他们的神。"那看顾、保护、供给以利亚,又多方尊崇他、尤其末了如此尊崇他的神,他在哪里呢?主啊,你不是应许我得以利亚的灵吗?求你成就那应许。"原文接下来的话,Aph-his——就是他, 我们将它接在下一句打水之后, 有人将它作为这问题的答案,以利亚的神在哪里? Etiam ille adhuc superest——"他仍然存在, 且近在身旁。我们失去了以利亚,却没有失去以利亚的神。他没有撇下大地; 仍与我同在的正是他。"当留意,第一, 地上的圣徒查问神、求告他为那些先他们进天家之圣徒的神,我们列祖的神, 这是他们的本分,也是他们的益处。第二, 这对那些查问他的人是极大的安慰;在他圣殿中的正是他(诗11:4),他与一切求告他的人相近, 诗145:18。第三, 那些行在他们敬虔忠信前辈之灵与脚踪中的人,必定经历他们所经历的同样恩典;以利亚的神也必作以利沙的神。圣洁先知们的主神,昨日今日直到永远是一样的;我们若得了离世之人的外衣、他们的职位、他们的著作,却没有得着他们的灵、他们的神,这于我们有何益处呢?
3. 他得着了以利亚在先知门徒中的威望,2Ki 2:15。耶利哥学校的几个门生,把自己安置在约旦河附近便于观看之处,见以利沙回来时约旦河在他面前分开,就大为惊奇,以此为确据,断定感动以利亚的灵感动以利沙了, 因此他们当像从前敬重以利亚那样敬重顺从以利沙。于是他们前来迎接他,为他平安经过水火、神加在他身上的尊荣而道喜;他们在他面前俯伏于地。 他们是在学校里受训的;以利沙却是从耕田蒙召的;然而他们既看出神与他同在,这就是神所喜悦尊荣的人, 就甘心服在他以下,以他为头为父,如同百姓在摩西死后服从约书亚一样,书1:17。那些显然有神的灵与同在之人,理当得我们的敬重和至诚的爱戴,纵然他们出身和所受的教育卑微。先知门徒这样甘心服从,无疑大大鼓励了以利沙,有助于印证他的呼召。
II. 先知门徒寻找以利亚那不必要的搜寻。1. 他们以为,以利亚或许或活或死被丢在某山某谷;他们若能差遣手下几个壮士去寻他,心里就得安慰,2Ki 2:16。他们中或有人提出此议是对拣选以利沙的一种异议:"让我们先确知以利亚真已离去。我们岂能想以利亚竟这样被天所弃,那蒙拣选的器皿竟像无人喜悦的器皿一样被丢弃?"2. 以利沙不肯应允他们的请求,直到他们再三催促胜过了他,2Ki 2:17。他们催逼他,直到他难以再推辞,恐怕被人以为他对他老师傅不够敬重,或不舍得交还外衣。智慧人为求和睦、为顾全别人的好意,有时会让步去作他们判断上认为不必、也无果效的事。3. 这事的结局使他们大大蒙羞,正如他们催逼的态度使以利沙因推辞而蒙羞一样。他们的差役寻找一番,徒劳无功,回来报告non est inventus——寻不着他, 这就给了以利沙一个机会责备他的朋友们的愚妄:我岂没有告诉你们不必去吗? 2Ki 2:18。这必使他们下次更愿意服从他的判断。翻越山岭谷地永不能寻见以利亚,但效法他圣洁的信心和热心,到了日期,必能。
英文原文
Elijah's Mantle on Elisha (895 BC)
¹³ He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan;
¹⁴ And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.
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.
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. And he said, Ye shall not send.
¹⁷ And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not.
¹⁸ And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not?
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, 2Ki 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 1Ki 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, 1Ki 19:19. He that then so cheerfully obeyed the summons of it, and became Elijah'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, 2Ki 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 (2Ki 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; Mt 27:31,32. 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 (Ps 11:4) and nigh to all who call upon him, Ps 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, to-day, 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, 2Ki 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, 2Ki 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, 2Ki 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? 2Ki 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.
19-25
The Waters of Jericho Healed; the Death of the Mocking Children (895 BC)
耶利哥的水得医治；戏弄之童的死亡（主前895年）
¹⁹ 耶利哥城的人对以利沙说："这城的地势是美好的，正如我主所见的；但水是恶劣的，地土是不生产的。" ²⁰ 他说："你们给我拿一个新瓶来，里面装盐。"他们就拿来给他。 ²¹ 他出到水源，把盐倒在其中，说："耶和华如此说：我治好了这水，从此必不再有死亡或不生产的地土。" ²² 于是那水得医治，直到今日，正如以利沙所说的话。 ²³ 他从那里上伯特利去；正沿路上去的时候，有些童子从城里出来，讥笑他，对他说："秃头的上去吧！秃头的上去吧！" ²⁴ 他回过头来看他们，奉耶和华的名咒诅他们。于是有两个母熊从林中出来，撕裂他们中间四十二个童子。 ²⁵ 他从那里上迦密山，又从那里回到撒玛利亚。
以利沙在这方面得了以利亚灵气的加倍，就是他所行的奇事比以利亚更多。有人按数目计算恰好是双倍。本段记了两个奇事——一个是向耶利哥所施怜悯的奇事，一个是向伯特利所行审判的奇事（诗101:1）。
I. 这里是为耶利哥的水祝福，这祝福有效地医治了水。耶利哥是违背命令、不顾威吓而建的，并以建造者众子的性命为代价；然而它建成之后，并未被下令拆毁，神的先知和百姓也未遭禁止居住其中；甚至在那些凭不义所建的城墙之内，我们竟发现一座敬虔的苗圃。常言道，愚昧人建屋，智者居之。在这里罪人的财富为义人预备了居所。我们看见基督曾在耶利哥（路19:1）。以利沙来到这里，是要以比那些远远观望的探子所能提供的更详尽的方式，将以利亚被接升天的事告诉门徒，坚固他们的心。他在这里停留，等候那五十人寻找以利亚。1. 耶利哥的人向他陈述他们的苦情（王下2:19）。神忠心的先知乐于受托；趁他们的光还与我们同在的短暂时刻善用他们，这是智慧。他们从前没有就这事求问以利亚，或许因为以利亚不像以利沙那样易于亲近；但如今我们盼望，借他们城中那所神学院的感化，他们已经悔改归正。地势美好，眺望佳美；但他们既没有可口的水喝，也没有肥沃的地土出产粮食，眺望再好又有何乐？水是普遍的恩惠，我们当以缺水或水恶劣所构成的灾难之重大来估量它。有人认为并非耶利哥周围全地都贫瘠、水都恶劣，而只是一处如此，而那处正是先知门徒寄居之地，这些人在此被称为那城的人。2. 他不久就解除了他们的苦情。先知应当尽力使自己每到之处都因自己而好转：或这样或那样；尽力用神的话语适当地调和苦毒的心，使贫瘠的灵魂结果子。以利沙要医治他们的水；但：（1）他们必须为他备一个新瓶装的盐（王下2:20）。盐若真能调味水，这么少的分量能有何功效？为何要装在新瓶里？但这样，要得帮助的人就必须受差派作工，并借此试验他们的信心与顺服。神所行的恩典之工，不是靠我们的任何操作，而是借着遵行他所设立的。（2）他把盐倒在水源，这样医治了水流和被水浇灌的地土。改革人心生活的途径，就是更新人心；让那被恩典之盐调和；因为一生的果效是由心发出。树好，果子也好。洁净内心，就能洁净双手。（3）他并不装作凭自己的能力行这事，而是奉神的名：耶和华如此说：我治好了这水。他不过是器皿，是神乐意借以输送这医治之能的管道。他既以耶和华如此说向他们施恩，日后他们就更愿意从他口中领受同样以这话为序的责备、劝戒或命令。他若能奉神的名帮助他们，也当奉神名教导治理他们。从以利沙口中出来的耶和华如此说，从今以后在他们心中必大有力量。（4）这医治是持久的，并非只为眼前：那水得医治，直到今日（王下2:22）。神所作的必永存（传3:14）。当他借自己的灵医治一个灵魂时，就不再有死亡，也不再有荒凉；性情已被改变：从前无用且令人厌恶的，如今成为可悦且有益的。
II. 这里是为伯特利的童子所发的咒诅，这咒诅有效地毁灭了他们；因为这并非无缘无故的咒诅。伯特利另有一所先知学校。以利沙在这次初次巡访中接着前往那里，那里的学者无疑尽一切礼数欢迎他，但城中的人却辱慢他。耶罗波安的一只金牛犊设在伯特利；他们为此骄傲，为此贪恋，并痛恨一切责备他们的人。律法并未授权他们取缔这所敬虔的学府，但我们可以推想，他们惯常的做法就是在街上讥诮走过的先知，给彼此起这样那样的绰号，好使他们蒙羞，并使自己的青年对他们存偏见，若可能就把他们赶出城。倘若这次对以利沙的凌辱是该类罪行的初次，恐怕不至于受这样严厉的刑罚。但讥诮耶和华的使者、凌辱先知，原是以色列呼吁求救的罪之一，正如我们在代下36:16所见。如今这里：1. 这罪的一个实例。伯特利的小童——在街上玩耍的男孩女孩（他们大概已得知他进城的消息）——出来迎他，不是像他们当行的那样喊着和散那，而是带着嘲弄；他们围住他讥笑他，仿佛他是个愚人，或是个可作笑料的。在他们平日用来讥诮先知的话中，对他有这样一个特别的讥诮：秃头的上去吧！秃头的上去吧！因人的天然弱点和缺陷来辱骂人，是邪恶的事；这是在受苦的人身上再加苦；若他们是神所造的样子，这辱骂就反射到神身上。但这一件几乎算不得瑕疵，若非他们没有别的可责难之处，也不会以此辱他。他们所要凌辱的，正是他作先知的身份。神加在他头上的尊荣，本足以遮盖他的秃头，护庇他免受他们的讥诮。他们叫他上去，或许是讥讽以利亚升天："你的师傅，"他们说，"已经上去了，你为何不也上去呢？火车在哪里？我们何时才能摆脱你呢？"这些孩子所说的，是他们所学的；他们已从拜偶像的父母那里学会了说污言秽语，尤其针对先知。正如俗语所说，小公鸡学老公鸡叫。或许他们的父母此时正是打发他们出来、怂恿他们，若可能就把先知挡在城外。2. 这是以色列因凌辱神的先知而最终倾覆的一个样本，也是要给他们一个公平的警告。以利沙忍耐着听了他们许久嘲弄；但最终因着不断的激惹，他胸中为神所发的圣洁热心如火燃起，他便回过头来看他们，要看是否严肃严厉的一瞥能使他们知难而退；要看能否在他们脸上发现一丝真诚的痕迹；但他们不知羞耻，也不能脸红；因此他奉耶和华的名咒诅他们——既求告又宣告了以下的审判，不是为着自己所受的凌辱报私仇，而是作为神圣正义的出口，惩罚那向神所行的羞辱。他的号令立时得着遵行。两个母熊（也许是丢了幼崽的母熊）从附近的林中出来，顷刻间撕死了四十二个童子（王下2:24）。如今在这事上：（1）先知必须被算为义，因他是受神圣的感动而行的。倘若这咒诅出于任何不良动机，神就不会对之说阿们了。我们或想，与其调来两只熊毁灭他们，倒不如调来两根杖管教这些孩童。但以利沙借圣灵知道这些孩童的恶性。他知道那是怎样的一代毒蛇之种，他们若活到成年，对神的先知将是何等恶毒的仇敌，因为他们这么早就开始苦待先知了。他借此要刑罚父母，使他们惧怕神的审判。（2）神必须作为恨恶罪恶、即便在孩童身上也必追讨罪恶的公义之神得着荣耀。愿那邪恶悲惨的一族使我们的肉体因敬畏神而战栗。愿小孩子们惧怕说恶言，因为神留意他们所说的。不要因人在心智或身体上的缺陷而嘲弄人，倒要怜悯他们；尤其要使他们知道，若讥诮神的百姓或牧者，因行善而嘲笑人，乃是冒险。愿指望从儿女得安慰的父母，好好地教养他们，趁早尽力把那装在他们心里的愚顽赶出去；因为正如霍尔主教（Bishop Hall）所言："我们若疏于教育儿女，就休想从他们得着好处；我们若以细心本可防止的那些过失，就休要为之忧伤。"以利沙来到伯特利，并不惧怕那些丧子的父母报复；他知道那吩咐他行这事的神必为他承当。他从那里上迦密山（王下2:25），那里大概有一处适合退修和默想的信仰寓所。又从那里回到撒玛利亚，那里是公众聚集之地，这位先知之父可以在此最有功用。霍尔主教在此处评注道："那总是独处、或总不独处的人，永不能作一个有益的先见者。"
英文原文
The Waters of Jericho Healed; the Death of the Mocking Children (895 BC)
¹⁹ And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren.
²⁰ And he said, Bring me a new cruse, and put salt therein. And they brought it to him.
²¹ And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land.
²² So the waters were healed unto this day, according to the saying of Elisha which he spake.
²³ And he went up from thence unto Beth-el: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head.
²⁴ And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.
²⁵ And he went from thence to mount Carmel, and from thence he returned to Samaria.
Elisha had, in this respect, a double portion of Elijah's spirit, that he wrought more miracles than Elijah. Some reckon them in number just double. Two are recorded in these verses—a miracle of mercy to Jericho and a miracle of judgment to Bethel, Ps 101:1.
I. Here is a blessing upon the waters of Jericho, which was effectual to heal them. Jericho was built in disobedience to a command, in defiance to a threatening, and at the expense of the lives of all the builder's children; yet, when it was built, it was not ordered to be demolished again, nor were God's prophets or people forbidden to dwell in it, but even within those walls that were built by iniquity we find a nursery of piety. Fools, they say, build houses for wise men to dwell in. Here the wealth of the sinner provided a habitation for the just. We find Christ at Jericho, Lu 19:1. Hither Elisha came, to confirm the souls of the disciples with a more particular account of Elijah's translation than their spies, who saw at a distance, could give them. Here he staid while the fifty men were searching for him. And, 1. The men of Jericho represented to him their grievance, 2Ki 2:19. God's faithful prophets love to be employed; it is wisdom to make use of them during the little while that their light is with us. They had not applied to Elijah concerning the matter, perhaps because he was not so easy of access as Elisha was; but now, we may hope, by the influence of the divinity-school in their city, they were reformed. The situation was pleasant and afforded a good prospect; but they had neither wholesome water to drink nor fruitful soil to yield them food, and what pleasure could they take in their prospect? Water is a common mercy, which we should estimate by the greatness of the calamity which the want or unwholesomeness of it would be. Some think that it was not all the ground about Jericho that was barren and had bad water, but some one part only, and that where the sons of the prophets had their lodgings, who are here called the men of the city. 2. He soon redressed their grievance. Prophets should endeavour to make every place they come to, some way or other, the better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the due application of the word of God. Elisha will heal their waters; but, (1.) They must furnish him with salt in a new cruse, 2Ki 2:20. If salt had been proper to season the water, yet what could so small a quantity do towards it and what the better for being in a new cruse? But thus those that would be helped must be employed and have their faith and obedience tried. God's works of grace are wrought, not by any operations of ours, but in observance of his institutions. (2.) He cast the salt into the spring of the waters, and so healed the streams and the ground they watered. Thus the way to reform men's lives is to renew their hearts; let those be seasoned with the salt of grace; for out of them are the issues of life. Make the tree good and the fruit will be good. Purify the heart and that will cleanse the hands. (3.) He did not pretend to do this by his own power, but in God's name: Thus saith the Lord, I have healed these waters. He is but the instrument, the channel through which God is pleased to convey this healing virtue. By doing them this kindness with a Thus saith the Lord, they would be made the more willing hereafter, to receive from him a reproof, admonition, or command, with the same preface. If, in God's name, he can help them, in God's name let him teach and rule them. Thus saith the Lord, out of Elisha's mouth, must, ever after, be of mighty force with them. (4.) The cure was lasting, and not for the present only: The waters were healed unto this day, 2Ki 2:22. What God does shall be for ever, Ec 3:14. When he, by his Spirit, heals a soul, there shall be no more death nor barrenness; the property is altered: what was useless and offensive becomes grateful and serviceable.
II. Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were abusive to him. One of Jeroboam's calves was at Bethel; this they were proud of, and fond of, and hated those that reproved them. The law did not empower them to suppress this pious academy, but we may suppose it was their usual practice to jeer the prophets as they went along the streets, to call them by some nickname or other, that they might expose them to contempt, prejudice their youth against them, and, if possible, drive them out of their town. Had the abuse done to Elisha been the first offence of that kind, it is probable that it would not have been so severely punished. But mocking the messengers of the Lord, and misusing the prophets, was one of the crying sins of Israel, as we find, 2Ch 36:16. Now here we have, 1. An instance of that sin. The little children of Bethel, the boys and girls that were playing in the streets (notice, it is likely, having come to the town of his approach), went out to meet him, not with their hosannas, as they ought to have done, but with their scoffs; they gathered about him and mocked him, as if he had been a fool, or one fit to make sport with. Among other things that they used to jeer the prophets with, they had this particular taunt for him, Go up, thou bald head, go up, thou bald head. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as God made them, the reproach reflects upon him. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had had any thing else to reproach him with. It was his character as a prophet that they designed to abuse. The honour God had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. They bade him go up, perhaps reflecting on the assumption of Elijah: "Thy master," they say, "has gone up; why dost not thou go up after him? Where is the fiery chariot? When shall we be rid of thee too?" These children said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. These young cocks, as we say, crowed after the old ones. Perhaps their parents did at this time send them out and set them on, that, if possible, they might keep the prophet out of their town. 2. A specimen of that ruin which came down upon Israel at last, for misusing God's prophets, and of which this was intended to give them fair warning. Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for God was kindled in his breast by the continued provocation, and he turned and looked upon them, to try if a grave and severe look would put them out of countenance and oblige them to retire, to see if he could discern in their faces any marks of ingenuousness; but they were not ashamed, neither could they blush; and therefore he cursed them in the name of the Lord, both imprecated and denounced the following judgment, not in personal revenge for the indignity done to himself, but as the mouth of divine justice to punish the dishonour done to God. His summons was immediately obeyed. Two she-bears (bears perhaps robbed of their whelps) came out of an adjacent wood, and presently killed forty-two children, 2Ki 2:24. Now in this, (1.) The prophet must be justified, for he did it by divine impulse. Had the curse come from any bad principle God would not have said Amen to it. We may think it would have been better to have called for two rods for the correction of these children than two bears for the destruction of them. But Elisha knew, by the Spirit, the bad character of these children. He knew what a generation of vipers those were, and what mischievous enemies they would be to God's prophets if they should live to be men, who began so early to be abusive to them. He intended hereby to punish the parents and to make them afraid of God's judgments. (2.) God must be glorified as a righteous God, that hates sin, and will reckon for it, even in little children. Let the wicked wretched brood make our flesh tremble for fear of God. Let little children be afraid of speaking wicked words, for God notices what they say. Let them not mock any for their defects in mind or body, but pity them rather; especially let them know that it is at their peril if they jeer God's people or ministers, and scoff at any for well-doing. Let parents, that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts; for, as bishop Hall says, "In vain do we look for good from those children whose education we have neglected; and in vain do we grieve for those miscarriages which our care might have prevented." Elisha comes to Bethel and fears not the revenges of the bereaved parents; God, who bade him do what he did, he knew would bear him out. Thence he goes to Mount Carmel (2Ki 2:25), where it is probable there was a religious house fit for retirement and contemplation. Thence he returned to Samaria, where, being a public place, this father of the prophets might be most serviceable. Bishop Hall observes here, "That he can never be a profitable seer who is either always or never alone."
在本章中我们有：I. 那非凡的事件，即以利亚被接升。在前一章末尾，我们看见一个邪恶的王羞辱地离世；这里则看见一位圣洁的先知荣耀地离世。前者的离去是他最大的悲惨，后者的离去是他最大的福乐：人如何，视其结局而定。这里有：1. 以利亚向朋友们辞别，就是先知门徒们，尤其是紧紧跟随他、与他一同走过约旦的以利沙，2Ki 2:1-10。2. 以利亚借天使的服事被接入天堂（2Ki 2:11），以及以利沙为这地失去他而哀哭，2Ki 2:12。II. 以利沙作为接续他的先知得以显明。1. 借着分开约旦，2Ki 2:13,14。2. 借着先知门徒们向他表示敬重，2Ki 2:15-18。3. 借着医治耶利哥不洁净的水，2Ki 2:19-22。4. 借着毁灭那些嘲笑他的伯特利孩童，2Ki 2:23-25。这一预言职分中的变革，比一个国度的变革更为显著。