Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Kings · Chapter 2
CHAP. II.
BVt it came to passe, when God would life up Elijah by a whril. Winde into heaven, V. 1.Elijah and Elishah went from Gilgal.] God having revealed to Elijah, as it seemeth, that he would take him away alive into heaven, and upon what day, be went with Elishah, who ministred unto him, and in the propheticall office was to succeed him, from Gilgal, a place famous for a generall circumcision of all the males Josh. 5.amongst the children of Israel, at their first coming over Iordan into the land of Canaan, and near unto that river, and now, as expositours hold, a School or Colledge or prophets, whose chiefe instructour Elijah was, it being thought fit the rather for such an holy order of men to abide in. because it was famous for the children of Israel first pitching their tents there, when they came to take possession of the land. From hence then, as from a place where he used much to be amongst those his schollers that lived there, he went before his departure to Bethel, where hee had more Disciples, called sonnes of the prophets, v. 3. to instruct and confirm them. For Bethel was a place of note also for Iacobs vision, and his sacrificing there; thus making it as he professed to doe, and the name signifieth the house of God. From Gen. 28.Bethel he went to Iericho, where were more sonnes of the prophets for the like end, v. 5. for Iericho was also a place of note, for the great miracle wrought there, Iosh. 6. from thence he returned to Iordan, to go over the place where God would take him up. And all this he might well doe in one day, seeing from Gilgal to Bethel was but six miles, from thence to Iericho foure, and from Iericho to Iordan six. Gilgal indeed was farre from the place where he dwelt, that is, Carmel; viz. H. B. Patriarks travels.52 miles, so that he could not ordinarily be there amongst his schollars, but onelyonly came sometimes as their chief master, substituting in each place another over them, as the father of the sons of that place. Two questions here offer themselves. 1. Why Elijah must be taken away thus extraordinarily. 2. To what place, whether to the highest heaven called the Empyrean, where Christ now is, and the souls of the faithfull departing hence, or to some other place set forth by this word heaven? To the first, it was, saith Martyr, done for the honouring of the prophet, after so great P. Martyr.and extraordinary zeal shewed for God and against idolatry, in the time of such a king and queen, as persecuted to the death all the prophets of God, that they could finde. For who ever before, being but a private man and a subject, durst do, as Elijah did? Twice he threatned Ahab, once with a drought of three years and sixe moneths; second, with destruction both of him and his family. Once he sharply reproved him as a troubler of Israel, and put to death 400. prophets of Baal. And to king Ahaziah he threatned death for his idolatry, and consumed with fire 100. of his men. As then great king Ahashuerosh would honour Mordecai for speciall service done unto him, by making him ride upon his own horse, so God would now honour Elijah, by making him to ride in a chariot up to heaven, that his doctrine might be the more regarded, from the turning of men from idols to serve the true God, at the least now after his departure. Elijah was herein a figure of Christ also, who ascended visibly into heaven, and of the taking up of the faithfull, that shall be living at the last day, according to that 1 Thes. 4. 17. To the second, it is generally held, that Enoch and Elijah were both taken away into one place, but to what place is not agreed, but divers conjecture diversly, see my exposition upon Heb. 11. 5. Only because I am there very brief, understand now thus much more touching the same. It pleased God to take away two to himself before the coming of Christ, one under the law of nature, or of the old world before the floud, and one under the law-written; and under the Gospel Christ ascended visibly into heaven, that no age might want some testimony of the faithfuls being taken up into heaven at the last day. Touching the place, I finde divers opinions. First, of Cypr. de Sanai & Sion, and Opinion 1 of Tertullian, Epiphanius, and Hyppolitus Martyr, that God onelyonly knoweth, and not Cyprian. Tertull. Epiphan.man. Secondly, of Irenaeus, Athanasius, Isidorus, Procopius, and Eccles. 44. 16. into Opinion 2 that paradise, out of which Adam was cast. And yet in the Greek copies of Ecclesiasticus, Irenaeus. Athan. Isidor. Procop.the place is not named, but only in the vulgar Latin, which, since the councell of Trent making it authenticall, may not by any Roman Catholike be questioned. Thirdly, of Gregory, and Rupertus, into some secret part of the earth, where Opinion 3 he and Enoch live, in all tranquility of the flesh and spirit, after the manner of our Gregorius. Rupertus.first parents in paradise. Fourthly, of Ambrose and Ierom, into heaven, so Ambrose plainly and Ieroms calling it paradise, is easie to be understood, that he meant heaven Opinion 4 thereby. So like wise Eugubinus, and why this should be doubted I cannot see, Ambros. Hieronym.for in the text it is plain into heaven, which Eugubinus explaineth of the heaven, to which Christ ascended. This, I confesse, is impugned by many, of whom some bold, that Elias and Enoch are still living in some other place, till the time of Antichrist, against whom they shall then come forth; and some that they are not living, expounding that Heb. 11. of their not seeing death after the manner of other men, a change being unto them in stead of death, as it shall be to the faithfull at the time 1 Cor. 15.of the resurrection. But for the first, it hath been sufficiently confuted in my exposition upon Revel. 11. and for the second, if they died not after the manner of other men, viz. the soul departing out of the body, but were changed, it followeth, that as the faithfull being changed at the last day, in a moment are taken up into heaven both in body and soul, so they were, and yet Christ onelyonly, and not Enoch or Elijah, opened the way into that most holy place, because his ascension had vertue to Heb. 9. 8.make us ascend also, but theirs not. Or when he saith, the way into the most holy was not yet opened, understand, it was not yet made manifest, how we might attain to the kingdome of heaven viz. by Christ, but onelyonly set forth obscurely by types and figures, and accordingly Tremelius rendreth it, Non manifest at a fuit adhuc via sanctorum. Therefore this maketh not against their receiving into heaven before, nor yet Heb. 11. 40. that they without us should not be perfect. For this is meant, in that Christ, in whom our perfect felicity lyeth, and who was therefore by them desired, came not in the flesh, untill these our times. Lastly, Martyr thinketh, that they P. Martyr.were caried into some place above, but not into the highest heaven, where together with the holy Patriarks they remained, till Christ his ascension, and then were altogether caried up into the highest heaven with him.
The Prophet Elijah knowing that he should now be taken up, offered to leave V. 2.Elijah at Gilgal, and to goe to Bethel alone, and likewise at Bethel and at Iericho, but he cleaved unseparably to him, even to his taking up, swearing that he would not leave him, although he often urged him so to doe. Why Elijah urged Elishah so much to stay behind and not to goe with him, all doe not yield the same reason, but some, that he did thus out of his modesty, that none might see his glorious departure. Some least Elishah seeing him carried away should be the more overwhelmed with grief, out of that extraordinary love which he bare unto him, & some, that he moved him to stay to try his constancy in cleaving to him, as Naomi did Ruths in often moving her to leave her to return alone into the land of Israel. But we read, 1 Kings 19. 3. that when he fled from Iezabel into the wildernesse, and so to mount Horeb, a long journey through desert places, where no food was, making none other account, but that the Lord would then take him away, for that was his desire, he left his servant behind and went alone, as thinking it unequall to carry him with him into so great dangers, and indeed desiring to be solitary without any other company but God at such a time, and I think, that in like manner at this time he desired to leave his follower Elishah, that he might be found alone, when the Lord should take him up, as not knowing but that the Lord would have him goe alone; for hee said still, as he journied from one place to another, the Lord hath sent me. And because the journey was great, which he was to goe from place to place, yea it was uncertain to how many places he should be sent, he did thus to spare Elishah this labour. Yet Elishah out of his most earnest affection and observance towards him, not out of any disobedience, would follow him to the end, seeing he heard not from him of any such charge given by the Lord to dismisse him. He found so great comfort in his presence, that he was most unwilling to lose it, till necessitie enforced him. And as may be conjectured, the Lord who had revealed to him the taking away of Elijah, as appeareth v. 3. had withall enjoyned him not to leave him, to the end, as knowing well what he meant then to do for him, and how. Martyr thinketh, P. Martyr.that it was revealed to Elishah, what should be done unto him, if he cleaved to Elijah to the time of his departure, but not to Elijah. But this seemeth improbable, seeing he had no spirit of prophesie or revelation, but that before said, till the spirit of Elijah rested upon him, neither was he anointed to be prophet but after him; it is more likely then, that afterwards this came first into the minde of Elijah by the spirit, wherewith he was endued, to offer to Elishah his request, being moved by his constant adhering and dutifulnesse towards him. He knew indeed before, that he should be an excellent prophet after himself, for so God had shewed him long ago, that he should be prophet in his stead, 1 King. 19. but the way and meanes how he should attain to this, was not revealed unto him, till he came at the very place of his rapture, viz. by asking to have his spirit doubled upon him, and by his first offering to do for him, whatsoever he should desire, and fulfilling the condition (of seeing him at his departure) propounded.
When they came to Bethel, the sonnes of the prophets there, came forth and said to Elishah, Knowest thou not, that the Lord will take thy master from thy head V. 3.this day? he said unto them, I know it, hold yee your peace.] These sonnes of the Prophets, were prophets, saith Theodoret, as the sonnes of men are men, and hereby Theodoret.it appeareth, that they also knew by the spirit, that Elijah should then be taken up into heaven. Their coming out was to meet him for honours sake, and Elishah his bidding them hold their peace was, that Elijah might not by their speaking of it together, know, that they knew it, because he perceived, that he was unwilling that it should be known or seen by any, in that he had so much urged him to leave him to go alone.
And the like was done at Iericho, where more prophets lived together, for not V. 4, 5. V. 7.they, who dwell at Iericho, were cursed by Ioshuah, but he that built it. And these prophets although being warned by Elishah they held their peace, yet they followed Elijah and him going to Iordan afaree off, as desirous to see the Prophets departure, fearing that if they had been near, he that was unwilling to have one go with him, would much more have forbidden them, being fifty men. And yet it was not without a divine providence, as Martyr noteth, that they went to see, that there might be many witnesses of this his ascent (making so much for the confirmation of our saith, touching our future being taken up, to remain alwayes with the Lord) as there were many witnesses of Christ resurrection. Then Elijah took V. 8.his mantle and there with smote the waters of Iordan, when he had wrapt it together in a fitting form, and they were divided so, that they both went over upon dry ground. This was not done by any vertue in his mantle, but it pleased God inwardly to move him to use this as an instrument, and hereby to work this great miracle, as by the rod of Moses to divide the red sea. For, that the vertue was not in the mantle appeareth, because when Elishah returning used it, at the first, no effect followed, till he said, where is the God of Elijah? v. 14. as Tostatus reasoneth.Tostatus. V. 9.
When they were passed over, Elijah biddeth Elishah ask what he would, and he asked that his spirit might be doubled upon him. This was a great offer, and such as one would think, passed the power of any man to grant. But it is to be understood, that he made not this motion without God suggesting it unto him, neither did Elishah ask without the like instinct of the spirit. By the double portion of his spirit, as the Hebrew word foreign signifieth, some understand twice so much thereof, as was in Elijah, which they prove by the event, because he did twice so many miracles: for whereas Elijah did eight, he did 16. Some, a double portion in respect of other prophets, as the first born had a double portion to the rest of his brethren, that he might be the more sit to succeed him in the propheticall office, who was the father and chief of all the rest. Others lastly, the two parts of his spirit, which were knowledge to understand and foresee things secret and bidden, and power to do miraculously for the confirmation of the truth, and the beating down of idolatry; And to this Martyr doth most encline. And for this St. P. Martyr. Cypr. despir. sanet. Elijae spiritum duplicem recepit Elish non quod in duas substantias idem spir. sit divisus, sed quod populo christiano, cujus typum Elis. gerebat accepto Sp. sancto data est potestas in opere & sermone, &c. Vatablus.Cyprian seemeth to be, where he saith, Elishah received the double spirit of Elijah, not that the spirit is divided into two substances, but because to the Christian, of whom Elishah was a type, a double power was given both in work and word, when they received the holy Ghost, and having prosecuted Christ most earnestly to his very ascension, as Elishah did Elijah, they shone in faith and understanding, in life, and signes, and miracles, and examples. Thus also Tostatus. But besides these three, Vatablus hath another, viz. that Elishah asked onelyonly two parts of three of the spirit of Elijah, and so to have one part of three lesse then he. But for this I see no ground, for if the words be rendred verbatim, they are a part of two, or portion of two of thy spirit, not two parts of three. Moreover, if this had been the meaning, Elijah would never have said, that he asked an hard thing, seeing what had been granted to one prophet, although most excellent, might easily be granted to his successour, in a degree some what inferiour. And upon the same ground, I cannot but reject the third also, and the second exposition, seeing it was not an hard request, to be like his predecessour, having as hard a task as he; or to be superiour in propheticall endowments to others, to whom he was called to be as a father and instructour. Wherefore I rest upon the first, and commonly received, he desired a portion of two, that is, a double portion of the spirit, or the spirit which was in Elijah to be doubled upon him; according to the Septuagint and Tertullian, he desired Tertull. lib. 3. cont. Marcinom. De Mirab. S. Scripturae Aug. tract. in Johan. Damianus; in signis miraculorum, non in excellentia meritorum.to take unto him the portion of Elijah double. The authour of the book de mirab. script. he desired to have the spirit doubled, not out of pride, but that with the more power he might oppose idolatry, to beat down which, he saw that the spirit of Elijah sufficed not: for if he had asked this with a minde to lift up himself, neither Elijah nor the Lord would have granted his request. So like wise Augustine, Theodoret, and Procopius, and Damianus saith, he asked that the spirit of Elijah might be doubled upon him in the signes of miracles, not in the excellence of merits, and accordingly we may observe, that whereas Elijah did twelve miracles, Elishah did 24. though some reckon but seven done by one, and fourteen by the other. This then was Elishah his desire, and this was his end, although he prevailed no more by all that he did for the conversion of the people, but they were hereby made the more inexcusable.
Elijah hearing the request of Elishah granted it not, but upon condition if he should see him, when he was taken up. How this should be available to help Elishah V. 10.to such an extraordinary guift, I cannot see. Wherefore it was not propounded as a meanes, that had any vertue in it, but onelyonly God would by this meanes, as Elijah well understood, confer this great guift upon him, but without it not, as afterwards 2 King. 5. P. Martyr.Elishah promised Naaman, that if he washed seven times in Iordan, he should be clean. Martyr saith, that this condition made him the more intent to look after Elijah, and so to pray the more earnestly, when he was taken away. And he well noteth, that Elijah would have him ask, what he desired of him, before Note. his taking away, to intimate, that who so will desire any thing of any Saint, must do it before his departure, for after, there is no asking of any thing of them.
Whilest Elijah and Elishah were thus talking, a fiery chariot, came with a whirlwinde, V. 11, 12.and took up Elijah, then Elishah looking after him said, My father, my father! the chariots of Israel, and the horsemen thereof; that is, the greatest strength and defence against their enemies. For whilest he lived in Israel, no enemy prevailed against them, but onelyonly God corrected them by famine; and when their enemies came against them, they were alwayes overcome, till for the murthering of Naboth, the Syrians were suffered to prevail against Ahab, and to slay him in the field. Elishah therefore out of his great grief for the losse of such a champion, crieth out, and for his own losse of one, that had been, as a father to him, carefully to instruct and teach him; such a father was St. Paul afterwards to the Corinthians. 1 Cor. 4. 15.And he rent his clothes for sorrow after the manner of those times, and he mentioned a chariot, which he saw, being doubtlesse Angels in that likenesse. For it is said, Psal. 68. The chariots of God are 20000. of Angels. And whereas they were said to be fiery, He maketh his ministers a flame of fire, Heb. 1. 7. The Angels then came in this likenesse to carry up Elijah to heaven, that there he might henceforth be one of their company, for which also he is now called the chariot, &c. But if he were caried away in a chariot, how is it said, Elijah ascended by a whirl-winde into heaven? Answ. The whirl-winde, which was also Angels in th is appearance, caried the chariot wherein he rode, and so he ascended by a whirlewinde: for as it is said, he maketh his ministers a flame of fire, so likewise in the same place, he maketh his Angels windes, as Beza rendreth it. Thus he departed out of this world, who not onelyonly in his ascent, but also many other wayes was a most eminent type of Christ. First, in that he is brought in, as another Melchisedek, without father or mother, no mention being made, as of other prophets, of his father. Secondly, He lived obscurely a long time, and then suddainly began to shew himself to the king of Israel, as Christ did himself at 30. years of age. Thirdly, he was fed by a widow, whose sonne not withstanding died, but he raised him to life again, so Christ having been entertained by Mary and Martha, yet their brother Lazarus died, but he was by him raised up again, but not without much ado, as that widowes sonne by Elijah. Fourthly, Elijah brought fire from heaven to destroy sinners, Christ sent downe the holy Ghost, as fire to destroy sinne. Fiftly, Elijah being full of heavinesse and alone in the wildernesse was comforted by an Angel, so Christ in the garden before his passion. Sixtly, Elijah fasted forty days, so Christ. Seventhly, the spirit of Elijah rested upon Elishah after his ascent, so the Holy Ghost upon the Apostles.
Elijah being taken away, Elishah took up the mantle, which fell from him and V. 13.went and stood by the river Iordan. This may seem to be too small a matter to be remembred, but seeing this mantle was the ensigne of his propheticall office, and 1 King. 19. 19.hereby so great a miracle had been then wrought, in dividing the waters of Iordan, it was by a speciall providence, that it was left him, that he wearing the habit of Elias, might be known to be his successour in the propheticall office, and so be the more readily obeyed, and the rather, when they should see that the same spirit of power accompanied this mantle in Elishah by his dividing there with the same waters again. Men of high and eminent place, saith Martyr, as kings, do put on the P. Martyr.same robes which their predecessours did weare, so Elishah the mantle of Elijah. And Chrysostome he saith, will have this mantle to be a figure of the body and blood of Christ, which he left unto his Church upon earth, when he ascended up into heaven, making yet this difference; Christ left us this mantle of his, and yet hath it Chrysost. Hom. 2. ad populum Antioch.with him in heaven, Elijah not. From hence the Papists inferre, that Chrysostome held the reall presence, but the meaning of that father is not, that the bread and wine in the Sacrament are the very substantiall body and blood of Christ to be corporally received, but spiritually, and by faith. For he further addeth, that there was double Elijah, one in heaven above, another in the earth beneath; thus calling his mantle, left upon earth. Elijah because of the spirit, and vertue of Elijah accompanying it, when it was in the hands of Elishah. In calling the sacrament Christs body and blood, then he meant doubtlesse virtually, and spiritually.
Then Elishah that he might have a way to passe over, smote the river with the V. 4.mantle as Elijah had done, but the waters not being thus divided, he prayed and said, where is the God of Elijah? and then smote them again, and they were divided. God would not presently make the Disciple equall to his master, but after a while, least he should be too much puffed up, nor would he meerly by striking the Tostatus. Ne novus propheta S. prophetico recens accepto, alicui vanitati vel inani laetitiae snccuberet, sed ut ad Deum in oratione recurreret, &c. Cald. paraph. Ambros. in Ps. 37.waters with the mantle have the waters divided, least the power and vertue should seem to lay in it. But he must first call upon God, that it might be acknowledged to be his act, and that the mantle was only an instrument. By saying, where is the God of Elijah, he meant, where is the promise of doubling the spirit upon me made in Gods name by Elijah, or [oh thou God of Eliah] make good this promise unto me, in causing the waters of this river to divide at my striking, as thou diddest when they were stricken by him. The Cald. paraph. receive my petition (O Lord God of Elijah) even thou. He said not, where is the Lord, &c. out of diffidence, as Ambrose hath it, but as desirous to be made partaker of his benefits, or as desiring his presence thereby. For if he had doubted, he should not have prevailed at another smiting; for he that doubteth, is like a wave of the sea, Iam. 1. 5. In the vulgar Latin these words are supplyed, and they were not divided] to make the sense the more full, for they are not in the Hebrew, but must be understood, because they were not then divided; as appeareth by his calling upon God, and striking the waters of Iordan again.
But the sonnes of the Prophets which were in Iericho, on the other side, seeing V. 15.him said, the spirit of Elijah, resteth upon Elishah, &c.] This is not so to be under-stood, as if they begin in Iericho had seen Elishah at Iordan, for Iericho was about 6 miles off, but 50 men of them are said v. 7. to have followed him, and Elijah going towards Iordan, and to have stood a far off, and of these it is to be understood. These sons of the Prophets who dwelt in Iericho. having placed themselves conveniently upon some high place, from whence, although it were afarre off, they might see what was done; these I say, seeing what Elishah had done, came forth to meet him, and did reverence to him, as the undoubted successour of Elijah, by whom they were now to be governed.
Then they offered to goe and seek up Elijah, if happily the spirit of God had taken V. 16, 17.him and cast him into some valley or mountain, and although Elishah denied, they importuned him till they prevailed, and so went 3 dayes, but all in vain. And these 50 men that went, are said to be valiant men, or strong, that is, to endure travaile, not to fetch back Elijah by force. If any man shall wonder, why they would take so great paines to seek him, seing they knew before by the spirit, that he was then to be taken away, and if they knew not, that he should be taken away, and return no more, but thought that he was only transported, as he had formerly sometimes been, why should they now goe to seek him more then in times past, when as the same spirit which then transported him, brought him back again without any mans seeking in his good time and by the speech of Obadiah we may gather, that it was vain to seek him, when the spirit had carried him away, seeing Ahab Pellican saith, that they would goe to seek him out of their curiosity.sent into all lands about in vain to seek him? No reason can be rendred, but that God would have it thus to be done, the more to make manifest this miraculous departure of his Prophet, not from one part of the earth to another, but into heaven. Whereas Elishah withstood the motion, it was, because he knew more then they did, that he should return no more; and yet for their importunity he yielded to let them goe, least he should be thought to be unwilling with his return, that he might govern over the sonnes of the Prophets now alone.
When they returned to Elishah, he is said to have dwelt at Iericho, because he stayed there the time of their going to search, not because he abode constantly in V. 18.that place, for v. 23. he went from thence to Bethel, and from Bethel to Carmel, where he had dwelt before with his master Elijah v. 25. and that most probably was his dwelling place. But in that little time of his slay in Iericho, there was an occasion offered to work a great miracle, whereby it furth…r appeared that the spirit of God was in him, as he had been in Elijah. The waters of Iericho were V. 19.naught, and the earth barren, wherefore at the request of the inhabitants there, be healeth them with salt, which properly maketh water unfit to drink, and ground barren. How the water here came to be corrupted, is not known, but Pellican imputeth it to the sinnes of the inhabitants, since the rebuilding of this city. Martyr Pellican. P. Martyr.saith, some conjecture this punishment to have been laid upon it, because it was rebuilt by Hiel in Ahabs time, contrary to the interdiction under a curse, and some that it was thus ever since the time that Ioshuah cursed it, that it might not be rebuilt. But Martyr subscribeth neither to the one conjecture, nor the other. Only because the land of Canaan generally was very fruitfull, he thinketh, that these waters had not this ill quality from the beginning, but that it was laid as a punishment upon the inhabitants for their sins, as the land of Sodom and Gomorrah came to be tainted with the mare mortuum, and since the land of Iudeah was all made barren, as travailers report; and it is threatned, Ps. 107. a fruitfull land is turned into barrennesse for the sins of those that dwell therein. Some yet saith he, hold it to have come from the dead sea of Sodom, which was not farre from Iericho. But then it must be granted to have been so before the coming of that land into the possession of Israel, which is improbable, seeing a faire and strong city stood there inhabited by many people, which would not doubtlesse have been so, in case that the waters (of which as Iosephus saith, there was only one stream watering the plain 70 furlongs in length, and 20 in breadth) had been naught. Neither for the like reason is it to be conceived to have been thus ever since that Iosuhah cursed it, for then Hiel would never have exposed himselfe to the danger of that curse by building there, yea it was the fruitfulnesse of the ground, if we will believe Iosephus, that allured him unto it. Wherefore it must needs follow, that God being offended with the building, corrupted the waters, and made the earth thus barren, by their washing there upon in no small quantity of ground, as was said before out of Iosephus, whom Josephus. De bel Jud. l. 5. c 4. Hunc fontem aliquando ferunt non solum terrae atquo lignorum structus sed etiam soeminarum partum obtunde. re solit us, cunctaque pariter morbo & peste corrumpere.I have thought it not amisse to bring in here speaking uppen this place. There is a most large fountain here, and most fruitfull in watering the fields, of which it is reported, that sometime it was wont to make abortive the soile of the earth, the fruit of trees, and the great bellies of women, and to corrupt all things with sicknesse and plague. But afterwards it was made most wholesome and fattening to the by Elishah the Prophet, when being ground courteously entertained by the inhabitants, hee remunerated them with this perpetuall favour, by casting into it a cruse full of salt. And hee prayed the heavens, that is, God, to temper the rivers with more fruitfull ayre, &c. By these prayers having also wrought many things with his hands, he so changed the sountain, that whereas it had formerly caused abortion and famin, now it was the authour of fruitfulnesse and living; For now it is of such vertue, that if it doth but touch the ground, it is made a long time after the more favory, &c. According to this, Ambrose, & after him Iunius; Martyr and some others expound the word, as indeed it signifieth, which is commonly rendred Junius.[barren] abortive, Regio facit abortum, (saith Iunius) that is, sufferethneither the young of men or of living creatures, nor the fruits of the earth to come to maturity.
If it be said, how then could that place be inhabited, and much more how can that be true v. 19. The habitation of this place is good?
Answ. It is meant, that there were good buildings and a good ayr, and had it not been for the ill quality of the water, the soil fruitfull enough, but yet howsoever much detriment was hereby suffered, it is not to be thought that the whole tract of ground about the city was thus tainted, but onelyonly where the waters commonly washed it, and therefore as they abounded more or lesse, it was more or lesse obnoxious to them. However now, by casting in a cruse of salt into them these waters were healed of this ill quality, which plainly shewed the hand of God, that Note. wrought by Elishah, there being no aptnesse in salt to work such an effect in water, and if there were for some kinde of corruption in water, yet not for so great a quantity so little being cast in, nor for so long a time, that is, ever after. And this V. 22.great miracle, was without doubt wrought for the conversion of the men of Iericho from idolatry to the true God, and to make both them and all others, that should hear of it, to magnifie his power and goodnesse, and to serve him, that worketh such wonders with all constancy.
Then Elishah went to Bethel, where he had been with Elijah, next before their V. 23.coming to Iericho, where was also a Colledge of prophets, as was before said. But as he went, little children came out and mocked him, saying, come up bald-pate. Then he cursed them in the name of the Lord, and two Beares coming out of the wood, tore 40. of them. Herein the prophet may seem to have been too impatient, but it is to be understood, that Bethel was a place tainted with idolatry. For as there was a Colledge of prophets, so a golden Calf was there set up by Ieroboam, which doubtlesse was still worshipped by most, and therefore the prophets of God were nothing acceptable unto them, when they came thither, but derided and scorned, and as they saw older ones do, even their little children did now to Elishah. Wherefore for the punishment of their idolatrous parents, and the deterning of all men from contemning the holy servants of God, which is to his disparagement and of his truth, it was just in Elishah to curse them, as being stirred up hereunto not by impatience, but by the spirit of God; and it was just in God to take this miraculous revenge upon them, and the rather, because it might happily turn to an occasion of drawing some from idolatry unto him. Thus August. serm. 204. saith, that the parents were corrected in the punishment of their children, who insulted over the prophet at the instigation of their parents, that the little ones being smitten, the greater might receive discipline, and learn to fear the prophet doing wonders, whom they would not be hereby drawn to love. And Procopius saith, it was for the great benefit both of childe and parents; to them, because it inhibited their malice growing greater in time; to these, by teaching them to bring up their children better in the fear of God, and the reverence of good men. And it is well P. Martyr.noted by Martyr here, that this reproach laid upon Elishah by such as would say the Note. worst of him that they could by way of exprobration, did make much for his credit, seeing baldnesse is no vice, but a small naturall blemish, and hereby it seemeth, that they could object no worse thing against him. And in like manner, they of the reformed religion, whilest the papists object unto them, the want of vestments and ceremonies in divine service, and of imposition of bishops hands in ordination, &c. do not discredit, but credit them, as being acknowledged thus to be free from notorious faults, of which otherwise they should be sure to hear. For baldnesse, men Suetomius.are generally ashamed of it, neither could the Emperour Domitian, who was bald himself, endure to hear any other man upbraided by his bald-head; and Iulius Caesar as being ashamed to have this seen in him, used never to come forth without a garland upon his head, and others commonly hide it with periwigs at this day. Elishah therefore took it as a great disgrace put upon him, and consequently upon his God, and so called for this judgement.
But having done thus, he stayed not at Bethel, but passed away immediatly to V. 24.Carmel, the place of his dwelling, as not doubting, but that the men of Bethel would be by this fact greatly exasperated against him, although through the fear which fell upon them, none durst pursue him, and from Carmel he went to Samaria, which was a place most infected with idolatry, as being the metropolis thereof, by reason of the idolatrous kings residing there, as ch. 3. 1. sheweth. And to this place, it is to be thought, that he came to instruct and stay the people, as much as might be, from idolatry; and to this end, he followed the camp when Iehoram went forth with his army against Moab, and that he might be at hand to work another great miracle, when need required, to move them the more, as the following history sheweth.
In the children mocking at Elishah and bidding him, ascende calve, Augustine The Allegory.will have the Iews, who are compared to children sitting in the market-place figured out; for the place where they crucified Christ, was Calvary, and in mocking him they said, descend from the crosse, &c. wherefore two Beares Titus and Vespasian destroyed them, about 42. yeares after Christ his passion. Thus also the Ordinar. Glosse, adding, that as Elishah, so Christ was thus mocked, when he went up to Bethel, that is, heaven, the house of God. And here touching the ascent of Glos. ordin.Elijah it is said, that he was taken up in a fiery chariot, but Christ figured by him, without; because the one was a meer man and so needed an help to carry him up, but the other by his own vertue ascended. And that there were three in three ages of the word taken up into heaven, Enoch begotten and begetting, Elijah begotten but not begetting, Christ neither begotten as man, not begetting, to shew, that the faithfull of all sorts and of all times are received thither.
Touching Elishah desiring the spirit to be doubled upon him, he is also by the Glosse made herein the figure of the Church. For the Church being emboldened to ask by the Lords invitation, desireth also a double portion of the spirit to that, which Christ had, viz. the guift of miraculous operations and remission of sinnes, which he needed not; and as Elishah had his request granted upon condition, if he did see Elijah in his ascension, so the faithfull which see, that is, beleeve not onelyonly the incarnation and passion, but also the resurrection and ascension of Christ into heaven, obtain their request, yea do greater things through the spirit, then Christ did, as he promised that they should, and it may be noted that the Apostles did. Lastly, as Elishah used the name of Elijah to work that miracle at Iordan, so in the name of Christ the Apostles did miracles, and in this name he must come that would prevail for any thing. Morally Elijah his ascent in a sierie chariot, signified, that the fierie heat of love availeth more to carry a man to the highest, then the splendour or knowledge: and the fiery chariot accompanied with a whirlwinde, that where the greatest light of grace is in this life, there is yet some darknesse. Also the wates, upon which Elishah wrought his miracle, signifie divine doctrine, which becometh naught, when errours are mixed therewith, but by the salt of discretion, that which is corrupt being separated from the sound, it is healed, and the sonnes of the prophets may safely drink thereof, that is, reade and meditate upon it.