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2 Kings 2
They came to the Jordan, for even an Elijah must cross the Jordan before he passes from the world, though it be not by the gates of death. But, lo, a wonder!—the prophet takes his mantle, and smites therewith the stream, which then divides to let the friends pass. This, with what ensued, was witnessed by fifty of the sons of the prophets, who, though they durst not obtrude their presence, watched the doings of the friends from the distant hills. Here, again, was faith: but Elijah knew that seas, rivers, and mountains, are no obstruction to him who, with steadfast feet, walks his path of duty. It was because he was in that path, and because he knew that what he asked was in accordance with God’s will that his faith was met by miracles, which, apart from these conditions, it had been presumption in him to demand. It is in this we discern the difference between the dignified and effectual energy which wrought through the faith of Elijah, and the insane pretensions of such men as William Hackett (afterwards hanged), who, in the reign of Elizabeth, had the hardihood to declare, that if all England prayed for rain, and he himself prayed against it, there would be dry weather. “Thou, Lord,” he said, “hast the power, and I have the faith—therefore it shall be done!”
It was when they had passed the Jordan that the departing prophet asked his faithful disciple what last favor be desired of him. This was a trying question, which few would be able promptly to answer with entire satisfaction to their after-thoughts. But Elisha knew that of spiritual blessings too much could not be asked. He therefore said, “Let a double portion of thy spirit rest upon me.” His master confessed that this was a hard thing; but that it would be granted, if he took care to be present at the moment of separation. But what was that double portion of Elijah’s spirit which his disciple desired? One would think that it expressed the possession of such qualities as should make him twice as great a prophet as his master. But it was not so; for although Elisha became a great prophet, and wrought miracles as great as those of Elijah, and in greater number, no one feels that he was greater as a prophet or as a man, than his master—or so great. His meaning is explained by the fact, that the heir was entitled to a double portion of his father’s goods; hence, in asking for the double portion of his master’s spirit, Elisha meant to claim the heirship or succession to Elijah in his place as prophet in Israel. He had reason to suppose that it was meant for him; but he wished to be assured of this by some token which should be satisfactory to himself and others.
As they went on, conversing of high things, suddenly a whirlwind reft Elijah from his companion, and he was borne aloft, like an exhalation, in “a chariot with horses of fire,” or glowing like fire, to heaven, followed by the cry of the forsaken disciple, as he rent his clothes—“My father, my father! the chariot of Israel, and the horsemen thereof!”—meaning, as is generally understood, that he regarded Israel as bereft of its strength, its chariot and its horsemen, by the departure of this great prophet. He failed not, however, to take up the precious mantle which fell from Elijah as he rose; and he felt, in the beating of his own heart, the assurance that his prayer had been granted. And he knew it still more when he reached and smote the waters with the mantle. At first, it seems, there was no response; but when he repeated the stroke, with the words—“Where is the Lord God of Elijah?” the waters separated, and he passed over. The sons of the prophets noted this, on their distant watch, and knew by this sign their new master, on whom rested the spirit of Elijah.
This is a strange transaction, and we cannot hope as yet to understand it fully. It seems to us, however, that it is but an isolated anticipation of that which shall happen collectively to the righteous that are alive on the earth at our Lord’s second coming. “The dead in Christ shall rise first then we which are alive and remain, shall be caught up together with thorn in the clouds, to meet the Lord in the air and so shall we ever be with the Lord.” Note: 1Th_4:16-17. And “in that sudden strange transition” the body will undergo a change, divesting it of its earthy essence; and bringing it into conformity with the glorified bodies of the saints raised from the dead. For the same apostle, alluding in another place to the same great transaction, says—“The dead will be raised incorruptible, and we [who are then alive] shall be changed. For this corruptible must put on incorruption, and this mortal immortality.” And he had said before—“Behold, I show you a mystery: We shall not all sleep [die], but we shall all be changed.” Note: 1Co_15:51-53. Then what hinders that this rapture of the living, and change in the act of rapture—change, because flesh and blood cannot inherit the kingdom of God, which is to take place on so large a scale on that great day, should be exemplified in one or two instances before—in this instance of Elijah, and in the earlier instance of Enoch?
Under this view, there is no more any objection to the departed Elijah having his place in heaven, seeing that his body, doubtless, underwent all that change possible, as we find, to the living, which was needful to fit it for abiding in that place where nothing corruptible can exist. Not discerning this, the old schoolmen were of opinion, that Elijah was taken to some place—doubtless a pleasant place—prepared, as they supposed, of old, for those pious spirits which awaited the Messiah to open paradise for them. Others have staggered at that text (Joh_3:13), understanding it to allege that none ascended to heaven before Christ. Hence they imagine that Elijah was taken to “Abraham’s bosom,” which they conceive to be an intermediate state in the air—granting, however, that his garments were burned in the fire, and his body changed and made immortal. But is not that really a staggering text? We think not. It is not usually supposed to refer to the ascension at all; but allowing it to have that reference, it could only mean that none of the dead should ascend to heaven before Christ, being, as He was, the first-fruits of them that slept, that is, that died. But Elijah did not die.
Elijah is supposed by the Jews to be frequently employed in missions to mankind, and as in some sense ubiquitous, being present in many places at one time. He is visible only to those deeply versed in the Cabbala, and is described as a venerable old man with a long beard. He is supposed to be always present at circumcisions, and there is a chair kept vacant for him. Those who are the special objects of his notice are highly favored. “Happy,” says one, “is he who hath beheld him in dreams, happy he who hath saluted him with peace, and to whom the salutation of peace hath been returned.” One of the Jewish commentators, Abarbanel, has explained how Elijah became qualified for these missions. “He was carried away in a powerful wind, with a chariot and horses of fire, that his moisture might be exhaled and dried away. Thus he became light and swift, to appear in all places. He has no need of meat or drink, or of anything necessary to human life, because his body was transformed into a spiritual state, and he received a spiritual nature.”