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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.
1-12
Elijah's Translation (895 BC)
以利亞被接升天（主前895年）
¹ 耶和華要用旋風接以利亞升天的時候，以利亞與以利沙從吉甲前往。
² 以利亞對以利沙說：求你留在這裏，因為耶和華差我往伯特利去。以利沙對他說：我指著永生的耶和華，又指著你的性命起誓，我必不離開你。於是他們下到伯特利。
³ 住在伯特利的先知門徒出來見以利沙，對他說：你知道今日耶和華要接你的師傅離開你的頭嗎？他說：是的，我知道；你們不要作聲。
⁴ 以利亞對他說：以利沙啊，求你留在這裏，因為耶和華差我往耶利哥去。他說：我指著永生的耶和華，又指著你的性命起誓，我必不離開你。於是他們到了耶利哥。
⁵ 住在耶利哥的先知門徒就近以利沙，對他說：你知道今日耶和華要接你的師傅離開你的頭嗎？他回答說：是的，我知道；你們不要作聲。
⁶ 以利亞對他說：求你留在這裏，因為耶和華差我往約旦河去。他說：我指著永生的耶和華，又指著你的性命起誓，我必不離開你。於是二人同行。
⁷ 先知門徒中有五十人去，站在遠遠觀看的地方；二人在約旦河邊站住。
⁸ 以利亞將自己的外衣捲起來，用以打水，水就左右分開，二人走乾地而過。
關於以利亞的時代和與他有關的事，比起聖經中任何一位偉人都更少有日期可考；我們不知道他的年紀，不知道他在亞哈作王第幾年首次出現，也不知道他在約蘭第幾年消失，因此無法推測他活躍了多久；一般認為前後約有二十年。此處我們得知：
I. 神已定意要用旋風將他接到天上，2Ki 2:1。他要這樣行，並且很可能在此前些時候就讓以利亞知道他的旨意，就是他不久要從世上被取去，不是藉著死，而是身體和靈魂一齊被接到天上，正如以諾那樣；只是要叫他經過一種為使他配作那靈界居民所必需的改變，這改變與基督再來時那些仍活著的人所要經歷的一樣。神為何把這樣特別的尊榮加在以利亞身上，超過任何其他先知，這不是我們所能說的。他是個與我們性情一樣的人，認識罪，卻未曾嘗死味。他為何如此被高舉、如此被分別出來，如同萬王之王所樂意尊榮的人呢？我們可以這樣想：1. 神回顧了他過去的服事，那些服事是卓越而非凡的；神要為此報答他，並藉此鼓勵先知門徒們效法他的熱心與忠誠，不計代價地為他們所處時代的敗壞作見證。2. 神俯瞰教會當前黑暗而衰敗的光景，要藉此很有力地證明今世之後另有一種生命，並把那少數忠心之人的心吸引向上，歸向自己和那另一種生命。3. 神向前瞻望福音的時代，在以利亞的被接中，賜下了基督升天、以及為一切信的人開啟天國的一個預表和模型。以利亞常藉著信心和禱告與天上交通，如今他被接到那裏，為要向我們確證：我們若在地上時我們的國籍和生命方向就在天上，不久我們也必在那裏，靈魂（也就是那人本身）必在那裏得福，永遠在那裏。
II. 以利沙定意，只要以利亞仍在地上，就必緊隨他、不離開他。以利亞似乎想擺脫他，要他留在吉甲、留在伯特利、留在耶利哥，2Ki 2:2,4,6。有人以為這是出於謙卑：他知道神為他所預備的是何等榮耀，卻不願顯得在那榮耀中自誇，也不願被別人看見（神的寵臣並不像屬世君王的寵臣那樣，喜歡有人在他們前面宣告自己得寵）；更恰當地說，這是為了試驗他，使他始終跟隨的心更顯可貴，正如拿俄米勸路得回去一樣。以利亞求他在這裏留步、在那裏留步，都是徒然；他決意在任何地方都不落在師傅後面，直到以利亞升天、把他留在這地上為止。「無論如何，我必不離開你」；他為何如此？不僅因為他愛他，更因為：1. 他渴望在以利亞還在地上時，因他聖潔屬天的相交而得造就；那相交向來有益，但我們可以設想此時比以往更加如此。我們當趁彼此同在時，盡力行一切屬靈的善，也盡量彼此得益，因為我們同在的時日不過片刻。2. 他渴望對以利亞的離去得到確據，並看見他被接上升，好叫自己的信心得堅固，對那看不見的世界的認識得加增。他長久跟從以利亞，如今正是他盼望得著臨別祝福之時，他不願離開。願跟從基督的人不要因最終疲倦而半途而廢。
III. 以利亞在離去之前，探訪了先知們的學校，向他們辭別。看來以色列的許多城邑中，甚至可能在撒瑪利亞本身，都有這樣的學校。此處我們看見先知門徒，且人數不少，連伯特利——其中一個牛犢被立之處——和耶利哥——那最近不顧神的咒詛而重建的城——也有。在耶路撒冷和猶大國，他們有祭司、利未人和聖殿的事奉；而這些在以色列國所缺乏的，神就恩慈地以這些學院來補足，在那裏人受訓練並從事宗教與敬虔的操練，敬虔的人也到那裏以禱告和聽道來守所定的節期——縱然沒有獻祭或燒香的便利——如此在普遍背道的時代，信仰仍得以維持。在這些先知中間有許多神的工作，那孤獨者的兒女比有夫之婦的兒女更多。歷代大祭司中沒有一個能與以利亞和以利沙這兩位偉人相比，而據我們所知，他們從未在耶路撒冷的聖殿中事奉過。這些信仰與德行的學校，以利亞大概曾是設立它們的器皿，如今他在離去之前一一探訪，為要教導、鼓勵並祝福他們。當注意，那將要歸天的人，當顧念他所留在地上的人，把自己的經歷、見證、勸勉和禱告留給他們，2Pe 1:15。當基督帶著得勝說*「如今我不再在世上」時，又以慈憐加上「他們卻在世上。父啊，求你保守他們」*。
IV. 先知門徒們得到了消息（或來自以利亞本人，或來自他們團體中某人身上的預言之靈），或從以利亞莊重的辭別中猜測到，他如今不久就要被接去。1. 他們在伯特利（2Ki 2:3）和耶利哥（2Ki 2:5）都對以利沙說了：你知道今日耶和華要接你的師傅離開你的頭嗎？ 他們這樣說，不是責備他的損失，也不是以為他師傅去了以後他就與他們平起平坐，而是要表明他們心中如何充滿了對這事的思念、如何期待著這事的發生，並提醒以利沙當為這損失作準備。我們豈不知道我們最近的親屬、最親愛的朋友，不久也必從我們被取去嗎？耶和華必取去他們；在他們所屬的那位——他取去，無人能阻——呼召之前，我們並未失去他們。神從我們頭上取去尊長，從我們腳下取去晚輩，從我們懷中取去同輩；所以我們當盡心盡各種關係的本分，好在它解散之時能以得著安慰來回顧。以利沙知道得太清楚了，憂愁已經充滿了他的心（如同門徒在類似情形中，Joh 16:6），所以他不必別人告訴，也不愛聽這事，更不願在這重大之事的默想上、或在事奉師傅的事上受任何打擾或分心。我知道，你們不要作聲。 他這話不是出於暴躁，也不是輕看先知門徒，而是作為一個自己安然、也要他們安靜沉著、以敬畏的沉默等候這事的人而說的：我知道，要靜默，Zec 2:13。2. 他們雖不能緊緊跟隨，卻親自前去在遠處作這事的見證人（2Ki 2:7）：他們中有五十個人站著遠遠觀看，本意是要滿足自己的好奇，但神如此安排，使他們成為天上向那先知所行尊榮的目擊者——他是被人藐視、被人厭棄的。神的作為極值得我們留意；當天上有門開了時，所發的呼召是：上到這裏來，來看。
V. 約旦河神蹟般地分開，正如從前以色列進入地上迦南時一樣，如今成了以利亞被接升入屬天迦南的序曲，2Ki 2:8。他必須到約旦河對岸去被接升天，因為那是他的故鄉，也為使他靠近摩西逝世之處，並藉此把尊榮加在那最被輕視的地區。以利亞和以利沙本可以像其他過客一樣，乘渡船過約旦河，但神要像他從前使約書亞藉著分開這河而得以進入那樣，也使以利亞在離去之時因分開這河而得尊榮，Jos 3:7。正如摩西用他的杖分開海水，以利亞也用他的外衣分開約旦河——二者都是他們職任的徽記。這水古時在約櫃面前讓路，如今在先知的外衣面前讓路；對那些沒有約櫃的人而言，這外衣是神同在的同等記號。當神要接他的忠心聖徒升天時，死亡就是那約旦河，他們在被接升天之前必須先渡過，而他們在其中找到一條又安全又安舒的路；基督的死已經分開了那些水，使耶和華救贖的民可以過去。死啊，你的毒鉤——你的傷害、你的恐懼在哪裏呢？
⁹ 他們過去之後，以利亞對以利沙說：在我被接去離開你以前，你要我為你作甚麼，只管求。以利沙說：求你使你的靈感加倍感動我。
¹⁰ 他說：你所求的難得。然而我被接去離開你的時候，你若看見我，就必得著；若不然，就得不著。
¹¹ 他們正走著說話的時候，忽然，有火車火馬將二人隔開，以利亞就乘旋風升天去了。
¹² 以利沙看見，就呼叫說：我父啊，我父啊，以色列的戰車馬兵啊。他不再看見他了。於是以利沙拿住自己的衣服，撕為兩片。
在此，I. 以利亞立了遺命，立以利沙為他的承繼人，此時正式膏他接續自己作先知，比從前他把外衣搭在他身上（1Ki 19:19）之時更加明確。
1. 以利亞因以利沙的愛心和跟隨始終不渝，心中大得喜樂，就叫他求自己能為他作甚麼——在離別之時要留給他甚麼祝福；他並沒有說（如賀爾主教所言）「等我去了之後再求我吧， 在天上我更能幫助你」，而是說：「趁我還未去，只管求。」我們在地上的朋友還可以向他們說話，他們也能給我們答覆；但除了基督和在他裏面的神之外，我們不知道能否親近天上任何一位朋友。亞伯拉罕不認識我們。
2. 以利沙既得這般大好的機會以最好的富足使自己富足，就求他的靈感加倍。他不求財富、不求尊榮、不求免受患難，只求能合格地事奉神和他那世代的人。（1.）他求聖靈——並非因為聖靈的恩賜與恩典在以利亞的權下可以賜予，所以他不說「把聖靈賜給我」（他清楚知道那是神的恩賜），而是說「願它感動我，為此向神代求」。基督叫他的門徒求他們所願意的，不是一個，而是所有的，並且應許要差聖靈來，其權柄和確據遠勝以利亞所能作的。（2.）他求他的靈——因為他要接續他作先知，繼續他的工作，作先知門徒之父，抵擋他們的仇敵；因為他所要對付的那頑梗世代，與以利亞所對付的一樣，所以若沒有他的靈，他就沒有與日子相稱的力量。（3.）他求他的靈感加倍——這不是指比以利亞所有的多一倍，而是比其他先知所有的多一倍；因為在以利亞手下受教的以利沙，比其他先知有更多被期待的。切慕那更大的恩賜是聖潔的志向，那些能使我們更被神和人所用、更樂意服事人的恩賜，正是我們當切慕的。當注意，無論傳道人還是平信徒，我們都當把前人的榜樣擺在眼前，努力得著他們的靈，並且向神懇求那使他們能擔當工作、使他們得以善終的恩典。
3. 以利亞應允他所求的，但有兩個條件，2Ki 2:10。（1.）條件是他當看重所求的，予以高度珍惜：以利亞稱之為難得之事來教導他——不是神難以作成，而是他期望太大。那些對屬靈福分的價值和自己不配領受之感最敏感的人，最配領受。（2.）條件是他要緊緊跟從師傅直到末了，並且留意觀察他：我被接去離開你的時候，你若看見我，就必如此，否則就不能。勤於領受師傅的教訓，謹慎效法他的榜樣——特別是在他這最後的場景中——乃是得著許多他的靈的條件，也是恰當的方法。嚴格留意他升天的方式，對他也大有幫助。離世聖徒的安慰與他們的經歷，能有力地使我們的安慰增輝，也使我們的決心堅定。或者，這也許只是作為一個兆頭：「神若恩待你，使你在我升天時看見我，你就以此為他必為你成就這事的憑據，並當倚靠它。」基督的門徒看見他升天，就因此確信不久他們必被他的聖靈充滿，Ac 1:8。我們可以設想以利沙隨即懇切禱告：主啊，求你為良善的緣故賜我這兆頭。
II. 以利亞被火車接上天堂，2Ki 2:11。他如以諾一樣被接去，不至於見死；正如考利先生所言，他是躍過其餘人類都掉進去的溝渠的第二人，他不往下墜，卻往上升入天。關於這事可以提出許多無法回答的奇特問題。我們在此被告知的，已經足夠：
1. 他的主來的時候，見他在作甚麼。他正與以利沙說話——為他所留下之人的益處，教導並鼓勵他，指引他的工作，激勵他盡心去作。他不是像一個全然被所要去的世界的吸引所佔據的人那樣默想或禱告，而是從事建造人的談話，像一個關心人間神國的人。我們若以為對天的預備只在於默想和敬虔的操練，那就錯了。對別人的用處，也必在我們的帳上算為有效。思想屬神的事是好的，但談論它們（若是出於心）更好，因為能造就人，1Co 14:4。基督是在祝福門徒之時升天的。
2. 他的主為他差了怎樣的護送——火車火馬，或從雲間降在他們上面，或（如帕特里克主教所想）從地上向他們奔馳而來：天使就是這樣顯現的。一切忠心之人的靈魂，都由看不見的天使護送進入亞伯拉罕的懷裏；但以利亞要帶著身體一同去，所以這天上的護衛是看得見的，不是如往常那樣以人的形狀顯現——他們本可以如此用膀臂托起他，或如鷹之翼將他帶去，但那樣便是像帶孩童、像帶羔羊一樣帶他（Isa 40:11,31）——他們以車馬的形狀顯現，好叫他威嚴而行、得勝而行，如君王、如得勝者，甚至得勝有餘。天使在聖經中被稱為基路伯和撒拉弗，他們在此的顯現雖看似低於他們的尊嚴，卻符合這兩個名稱；因為（1.）撒拉弗意為火燒的，神說他使他們成為火焰，Ps 104:4。（2.）基路伯（如許多人所想）意為車輛，他們被稱為神的車輛（Ps 68:17），又說他坐著基路伯飛行（Ps 18:10），這也許是以西結所見四活物和輪子如馬如車的異象中所暗示的；在撒迦利亞的異象中，他們也是如此被描繪，Zec 1:8,6:1,Re 6:2等。當看見天使為那將要承受救恩之人的益處，即使是最卑微的服事，也樂意遵行神的旨意。以利亞要遷到天使的世界，所以為表明他們何等渴望與他同在，他們當中有些人就來迎接他。那車和馬如火焰顯現，不是為焚燒，而是為發亮，不是要折磨或消滅他，而是要使他的升天在遠處觀看的人眼中顯得清晰而輝煌。以利亞曾為神和他的尊榮發出聖潔的熱心如火焚燒，如今他以屬天的火被煉淨、被接去。
3. 他怎樣與以利沙分開。這輛車將二人隔開。當注意，最親愛的朋友也必分離。以利沙曾起誓不離開他，如今卻被他留在後頭。
4. 他被帶到何處。他乘旋風升天。火是向上竄的；旋風助他穿越大氣層，脫離這地球磁力所及的範圍；隨後他如何迅速地穿越純淨的以太，升入聖潔有福之靈的世界，我們就無從想像了。
以利亞曾在激憤中一度求死；然而神對他如此恩慈，不但當時沒有照他的話而行，反而以這獨特的特權尊榮他，使他永不見死；藉著這事和以諾的事，（1.）神表明了人若沒有犯罪，本當怎樣離世——不是藉著死，而是藉著被接。（2.）他略略顯明瞭那藉福音顯明出來的生命與不朽，為聖徒身體所存留的榮耀，以及為一切信的人開啟天國——那時對以利亞也是如此。這也是基督升天的預表。
III. 以利沙深切哀悼失去那位大先知，卻以頌詞相送，2Ki 2:12。1. 他看見了；這樣他就得了那印證他求以利亞靈感加倍之請蒙允的兆頭。他定睛望天，因為他要從那裏期望那恩賜，正如門徒所作的，Ac 1:10。他看了一會兒，但那異象很快便從他眼前消失；他不再看見他了。2. 他撕裂自己的衣服，作為他對自己和公眾所受損失之感受的記號。雖然以利亞得勝地升了天，這世界卻難以缺少他，所以他的離去當為留下的人所深自惋惜。當神藉著取去忠心有用之人而呼召人哭泣哀號時，眼睛卻不流淚的人，他們的心必是剛硬的。雖然以利亞的離去為以利沙的卓越開了路——特別是他如今確知必得他靈感之加倍——他卻仍為失去他而哀傷，因為他愛他，本可以永遠事奉他。3. 他以極其尊榮的話稱讚他，作為他如此哀悼其損失的理由。（1.）他自己失去了年輕時的引導者：我父啊，我父啊。 他看見自己的境況如同無父的孩子被丟在世上，便照樣哀哭。基督離開門徒時，沒有把他們撇下為孤兒（Joh 14:15），以利亞卻必須如此。（2.）公眾失去了最好的保障；他是以色列的戰車馬兵。若不是他們自己的過錯，他本要如這戰車一般把他們都帶到天上；他們在戰爭中並不使用戰車馬兵，但以利沙憑他的勸誡、責備和禱告，比最強的戰車馬兵之力更有力量，並擋住了神的刑罰。他的離去如同全軍潰敗，是不可挽回的損失。「寧可失去我們一切戰士，也不可失去這位神人。」
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)
以利亞的外衣在以利沙身上（主前895年）
¹³ 他拾起以利亞身上掉下來的外衣，回去站在約旦河邊。
¹⁴ 他用以利亞身上掉下來的外衣打水，說：「耶和華─以利亞的神在哪裏呢？」打水之後，水也左右分開，以利沙就過去了。
¹⁵ 住在耶利哥的先知門徒從對面看見他，就說：「感動以利亞的靈感動以利沙了。」他們就來迎接他，在他面前俯伏於地，
¹⁶ 對他說：「僕人們這裏有五十個壯士，求你容他們去尋找你師傅；或者耶和華的靈將他提起來，投在某山或某谷中。」以利沙說：「你們不必打發人去。」
¹⁷ 他們再三催促他，他推辭不過，就說：「你們打發人去吧。」他們便打發五十人去，尋找了三天，也沒有找著。
¹⁸ 他們回到以利沙那裏（那時他仍住在耶利哥），以利沙對他們說：「我豈沒有告訴你們不必去嗎？」
我們在此看到以利亞被接升天之後隨即發生的事。
I. 神與以利沙同在的記號，以及他被高舉接續以利亞職分的記號——如以利亞一樣作先知門徒之父，作以色列的戰車馬兵。
1. 他得到了以利亞的外衣——他職分的標記；我們可以推想他穿上它，為他主人的緣故而穿戴（王下二13）。以利亞升天時，雖然不像別人那樣留下身體，卻留下了外衣代替；因為他被脫去，好穿上不朽壞的：他要去的世界，不需要外衣來裝飾他，不需要外衣遮風擋雨，也不需要像王上十九13那樣用來蒙臉。他把外衣當作遺產留給以利沙；雖然它本身價值微薄，但作為聖靈降在他身上的記號，卻比千萬金銀更寶貴。以利沙拾起它，不是當作應受敬拜的聖物，而是當作當穿的、意義重大的衣服，也是對自己所撕裂之衣服的補償。自從這外衣初次披在他身上（王上十九19），他就一直愛這件外袍。那時他如此樂意順從這外衣的呼召、作以利亞的僕人，如今因它得尊榮，成為他的繼承者。偉大良善之人的遺物——如這外衣一般——當被倖存者拾起保存：他們的言論、著作、榜樣，好使他們的作為隨他們得賞賜，也留下使人得益。
2. 他得了以利亞分開約旦河的大能（王下二14）。既與父親分別，他就回到先知學校的兒子們那裏。約旦河橫在他和他們之間；這河曾為以利亞分開，使他榮耀前行；他要試試它是否也為他分開，使他可以辦事，藉此他必知道神與他同在、他得了以利亞靈的雙倍。以利亞最後一個神蹟要成為以利沙的第一個神蹟；如此他在以利亞停下的地方開始，毫無空缺。在分開水時，（1）他用以利亞的外衣，正如以利亞自己所做的（王下二8），表示他決心持守他主人的方法，不引入任何新事——那些自以為比前人更聰明的人喜歡標新立異。（2）他求告以利亞的神：耶和華─以利亞的神在哪裏呢？ 他不問「以利亞在哪裏？」——好像因他的失去而憂傷，似乎他一走就不能安息——或懷疑他的福樂狀態，好像像這裏的先知門徒一樣不知道他遭了甚麼——或好奇地查問他，以及他被遷往的那狀態的詳情（不，那是隱藏的生命，我們將來如何還未顯明）——也不指望從他那裏得幫助；不，以利亞是福樂的，卻既非全知也非全能；他乃是問：耶和華─以利亞的神在哪裏呢？ 以利亞如今被接升天，神已經充充滿滿地證明自己是亞伯拉罕的神；他若沒有為他預備那城、在那裏待他比在這世上更好，就不配被稱為他的神（來十一16；太二十七31-32）。以利亞如今被接升天，以利沙就尋求：[1] 神。當我們受造的安慰被挪去時，我們有一位永活的神可以投靠。[2] 以利亞的神——以利亞所事奉、尊崇、為之懇求、當全以色列都離棄他時仍緊緊依附的神。在普遍背道的時代緊緊依附神的人，神要以特別的方式作他們的神——這是賜給他們的尊榮。「那承認、保護、供應以利亞、多方尊榮他、尤其如今在最後尊榮他的神，他在哪裏？主啊，我不是應許得著以利亞的靈嗎？求你成就那應許。」接下來原文的話Aph-his——就是他，我們將之連於下一句他也打水，有人將之作為這問題的回答：以利亞的神在哪裏？他仍然存在——「他仍然活著，就在近處。我們失去了以利亞，卻沒有失去以利亞的神。他沒有離開地上；就是他，仍然與我同在。」注意，第一，地上聖徒的本分和利益在於尋求神，以他為那些已經升天的聖徒的主神，我們列祖的神。第二，這對尋求他的人十分安慰：就是他——他在他的聖殿裏（詩十一4），親近一切求告他的人（詩一四五18）。第三，凡照著敬虔忠信前人的靈和腳蹤而行的人，必確實經歷他們所經歷的同樣恩典；以利亞的神也必是以利沙的神。聖潔先知的主神昨日、今日、一直到永遠是一樣的；我們若沒有他們的靈、他們的神，僅有他們的外衣、他們的地位、他們的書籍，又有何益？
3. 他得了以利亞在先知門徒中的威望（王下二15）。耶利哥學院的一些同人，就近約旦河方便之處觀看所發生的事，看見約旦河在以利沙回程中為他分開，就驚奇不已，將這視為以利亞的靈停在以利沙身上的確鑿證據，因此他們當像尊敬以利亞那樣尊敬和順服以利沙。於是他們去迎接他，祝賀他安然經過水火、以及神賜給他的尊榮；他們在他面前俯伏於地。他們在學校裏受栽培；以利沙是從犁旁被召來的；然而當他們察覺神與他同在、他是神所喜悅尊榮的人，他們就甘心順服他作他們的首領和父親，如同摩西死後百姓順服約書亞一樣（書一17）。那些顯然有神的靈和同在的人，無論出身和教育多麼卑微，都當受我們的敬重和最深切的敬愛。先知門徒這種甘心的順服，無疑是對以利沙極大的鼓勵，也有助於印證他的呼召。
II. 先知門徒對以利亞多餘的尋找。1. 他們提出以利亞或活或死可能被丟在某山某谷；若派些壯士去找他，他們就滿意了（王下二16）。他們中間也許有人以此作為對揀選以利沙的異議：「讓我們先確定以利亞已經真的走了。我們能想像以利亞被天這樣輕慢，那個蒙揀選的器皿這樣被當作無用的器皿丟棄嗎？」2. 以利沙不贊成他們的提議，直到他們用糾纏勝過了他（王下二17）。他們再三催促他，使他不好意思再反對，免得人以為他對舊主人不夠尊敬，或捨不得再次交出外衣。智慧人為了和睦和別人的好評，可以讓步去做那些自己判斷為多餘無益的事。3. 結果使他們對自己的提議感到羞愧，正如他們的糾纏使以利沙對自己的反對感到羞愧一樣。他們的使者徒勞搜尋之後，帶著找不到他的結論回來，給以利沙一個機會責備朋友們的愚昧：我豈沒有告訴你們不必去嗎？（王下二18）。這會使他們下次更願意順從他的判斷。翻山越谷永不能帶我們到以利亞那裏，但效法他聖潔的信心和熱心，到了時候，就必能。
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)
耶利哥的水得醫治；戲笑的孩童死亡（主前895年）
¹⁹ 耶利哥城的人對以利沙說：「我主請看，這城的地勢美好，正如我主所看見的；只是水質惡劣，地土貧瘠。」
²⁰ 以利沙說：「你們拿一個新瓶來，裝鹽給我。」他們就拿来給他。
²¹ 他出到水源，將鹽倒在水中，說：「耶和華如此說：我治好了這水，從此必不再使人死亡，地土也不再貧瘠。」
²² 於是那水得醫治，直到今日，正如以利沙所說的話。
²³ 以利沙從那裏上伯特利去。正上去的時候，有些年幼的孩子從城裏出來，戲笑他說：「禿頭的上去吧！禿頭的上去吧！」
²⁴ 他回頭看見他們，就奉耶和華的名咒詛他們。於是有兩個母熊從林中出來，撕裂他們中間四十二個孩子。
²⁵ 以利沙從那裏又上迦密山，從迦密山回到撒瑪利亞。
以利沙在這方面得了以利亞靈的雙倍：他所行的神蹟比以利亞多。有人計算數目正好是雙倍。這幾節記載了兩個——對耶利哥施憐憫的神蹟，和對伯特利施行審判的神蹟（詩一零一1）。
I. 此處有對耶利哥之水的祝福，有效地醫治了它。耶利哥的建造是違背命令、藐視威脅、以建造者一切兒女的性命為代價而建成的；然而它既已建成，並沒有被命令拆毀，神的先知或百姓也沒有被禁止住在其中，甚至在那些因罪惡而築的城牆之內，我們竟看見一個敬虔的苗圃。俗話說，愚昧人建房給智慧人住。罪人的財富在此為義人預備了住處。我們看見基督在耶利哥（路十九1）。以利沙來到這裏，是要用比那些遠遠觀看的探子所能給的更詳細的以利亞升天記述，來堅固門徒的心。他在那五十人搜尋以利亞期間住在此處。1. 耶利哥的人向他陳明自己的苦情（王下二19）。神忠心的先知樂於受託；在他們的光還與我們同在的短暫時間內善用他們，是智慧的。他們先前沒有就這事求助於以利亞，也許因為他不如以利沙那樣容易接近；但如今我們可以盼望，藉著他們城中神學院的影響，他們已經改過。地勢美好、視野開闊；但他們既沒有乾淨的水可喝，又沒有肥沃的土壤產糧，這美景又有何樂趣可言呢？水是普遍的恩惠，我們當以失去水或水質變壞所帶來災難的嚴重程度來衡量其價值。有人認為並非耶利哥周圍所有的地都貧瘠、水都變壞，而是只有某個地方——就是先知門徒住的地方，此處稱為城裏的人。2. 他很快解決了他們的苦情。先知當努力使他們所到之處因他們而更美好——設法用神的話來調和苦毒的心靈、使貧瘠的靈魂結果子。以利沙要醫治他們的水；但是，（1）他們必須用新瓶給他裝鹽（王下二20）。若鹽適合調味水，這麼少量能起甚麼作用？新瓶又有何更好之處？但這樣，那要得幫助的人就必須參與其中、考驗他們的信心和順服。神的恩典之工不是靠我們的任何作為成就，而是藉著遵行他的定例。（2）他把鹽倒在水源，如此醫治了溪流和溪水所澆灌的土地。如此，改革人行為之路在於更新人心；讓人心被恩典的鹽調和；因為一生的果效是由心發出。樹好，果子也好。 潔淨心，心就潔淨手。（3）他不裝作憑自己的能力做這事，而是奉神的名：耶和華如此說：我治好了這水。他不過是器皿、是管道，神樂意藉他傳達這醫治的大能。他以耶和華如此說對他們行這善事，他們日後就必更願意從他口中領受責備、勸戒或命令——同樣帶著這個序言。他若能奉神的名幫助他們，就讓他奉神的名教導和治理他們吧。出自以利沙口中的耶和華如此說，此後對他們必大有力量。（4）這醫治是持久的，不只是暫時的：那水得醫治直到今日（王下二22）。神所做的必永存（傳三14）。當他藉著他的靈醫治一個靈魂，就必不再有死亡，也不貧瘠；性質改變了：從無用可憎變為可悅有用。
II. 此處有對伯特利孩童的咒詛，有效地毀滅了他們；因為這咒詛並非無故。伯特利另有一所先知學校。以利沙在他這次首度的巡視中接著來到那裏，那裏的學生無疑盡可能恭敬地歡迎他，但城中的人卻侮辱他。耶羅波安的牛犢之一在伯特利；他們以此為傲、以此為寵，並恨惡那些責備他們的人。律法沒有授權他們取締這所敬虔的學院，但我們可以推想，他們慣常在先知經過街上時嘲笑他們，用這樣那樣的綽號稱呼他們，好使他們被人輕看，使他們的年輕人對先知存偏見，並盡可能把他們趕出城。若對以利沙的侮辱是那類罪的頭一次，大概不會受如此嚴厲的懲罰。但嘲笑耶和華的使者、虐待先知，乃是以色列的一項公認的罪惡，正如我們在代下三十六16所見。如今此處我們看到：1. 那罪的一個實例。伯特利的年幼孩子——在街上玩耍的男孩女孩（大概有消息傳到他們城中說他快到了）——出來迎接他，不是以他們當用的和散那，而是以嘲弄；他們圍住他、嘲笑他，好像他是個愚人、或可供取樂的人。在他們慣常用來譏笑先知的各樣話語中，對他特別有這個挖苦：禿頭的上去吧！禿頭的上去吧！ 因人的天然軟弱或殘缺而加以侮辱是邪惡的；這是在受苦者身上加增痛苦；而且他們既是神所造的樣式，這侮辱就歸於神。但這件事幾乎算不得瑕疵，若非他們沒有別的可以指責，也斷不會拿來辱沒他。他們所要侮辱的，乃是他作為先知的品格。神用以加冕他的尊榮，本足以遮蓋他的禿頭，保護他免受嘲笑。他們叫他上去，或許是影射以利亞的升天：「你的師傅已經上去了，你為甚麼不也上去呢？火車在哪裏？我們甚麼時候也能擺脫你呢？」這些孩子是照所教的說話；他們從拜偶像的父母那裏學會了罵人說髒話，尤其是對先知。正如俗話說，小公雞學老公雞叫。也許他們的父母此時打發他們出來、慫恿他們，為要盡可能把先知拒之城外。2. 那場終於臨到以色列的毀滅的樣本——因他們虐待神的先知而來，這事正是要給他們公正的警告。以利亞忍耐地聽了他們許久的嘲弄；但終於，因不斷的挑釁，他胸中燃起為神的聖潔熱心，他回頭看他們，試試以嚴肅凝重的目光能否使他們慚愧退避，看看能否在他們臉上看出任何天真的痕跡；但他們不慚愧，也不知羞恥；因此他奉耶和華的名咒詛他們——既祈求又宣告隨後的審判，不是出於對自己所受侮辱的個人報復，而是作為神聖公義的出口，懲罰對神所行的羞辱。他的傳喚立即得到回應。兩隻母熊（也許是失去幼崽的熊）從鄰近的樹林出來，頃刻間殺了四十二個孩子（王下二24）。如今在這事上：（1）先知必須被稱義，因為他是受神感動而行的。這咒詛若出於任何壞原則，神就不會對它說阿們。我們或許以為，為糾正這些孩子，叫兩根杖來比叫兩隻熊來毀滅他們更好。但以利沙藉著聖靈知道這些孩子的惡性。他知道那一代人是何等的毒蛇之種，知道他們若長大成人，必成為神先知何等危險的仇敵——他們小小年紀就開始虐待先知了。他有意藉此懲罰父母，使他們懼怕神的審判。（2）神必須因他是公義的神而得榮耀——他恨惡罪惡，即使在小孩子身上也必追討。願那邪惡可憐的一族使我們因怕神而肉戰。讓小孩子懼怕說邪惡的話，因為神留意他們所說的。讓他們不可因別人心智或身體的缺陷而嘲笑，倒要憐憫；尤其要讓他們知道，若譏誚神的百姓或傳道人、因人行善而嘲弄，是危險的。讓那些要在兒女身上得安慰的父母好好教養他們，盡早盡力趕出他們心中所存的愚妄；因為正如荷爾主教所言：「我們若忽略了兒女的教育，就休想從他們得好處；我們若因疏忽而本可預防的過失而哀傷，也是徒然。」以利沙來到伯特利，並不懼怕喪子之痛的父母報復；他知道吩咐他如此行的神必扶持他。他從那裏往迦密山去（王下二25），那裏大概有一個適合退修和默想的宗教居所。他從那裏回到撒瑪利亞——那裏既是公共之地，這位先知之父可以最有用處。荷爾主教在此評論說：「一個先見若總是獨處或從不獨處，都不能成為有益的先見。」
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."
本章記載：I. 以利亞被接升天這件不尋常的事件。在前章末了，我們看見一個惡王在羞辱中離世；在此我們看見一位聖潔的先知在尊榮中離世。前者的離世是他最大的災禍，後者的離世是他最大的福分。人如何，要看他的結局如何。其中包含：1. 以利亞向朋友們，就是先知的門徒辭別，尤其向那始終緊隨他、與他同過約旦河的以利沙辭別，2Ki 2:1-10。2. 以利亞藉著天使的服役被接升天（2Ki 2:11），以及以利沙為這地失去他而發的哀歎，2Ki 2:12。II. 以利沙彰顯為接續他位分的先知。1. 藉著分開約旦河，2Ki 2:13,14。2. 藉著先知門徒向他表示的敬意，2Ki 2:15-18。3. 藉著治好耶利哥惡劣的水，2Ki 2:19-22。4. 藉著奉命毀滅嘲弄他的伯特利的童子，2Ki 2:23-25。預言事工中這一變遷，其意義比一個國度的更替更為重大。