EXEGESIS:
Biblical Commentary (Bible Study) Titus 2:11-14. EXEGESIS: THE CONTEXT: This is one of four Pauline epistles written to individuals rather than to congregations (the other three being 1-2 Timothy and Philemon). 1-2 Timothy and Titus are usually grouped as Paul's Pastoral Epistles, while Philemon is usually grouped with Ephesians, Colossians, and Philippians as one of Paul's Imprisonment. 1 Corinthians 2:9. But as it is written Not in an apocryphal book, called the Apocalypse of Elijah the prophet, as some have thought, but in ( Isaiah 64:4) with some variation; and is brought to prove that the Gospel is mysterious and hidden wisdom, unknown to the princes of this world, and ordained before the world was, for the glory of the saints: for the following words are not to be.
THE CONTEXT:
This is one of four Pauline epistles written to individuals rather than to congregations (the other three being 1-2 Timothy and Philemon). 1-2 Timothy and Titus are usually grouped as Paul's Pastoral Epistles, while Philemon is usually grouped with Ephesians, Colossians, and Philippians as one of Paul's Imprisonment Epistles.
Even though the Pastoral Epistles are addressed to individuals, they were intended to teach those individuals how to lead congregations. They address congregational issues of that day—and often of our day as well. For instance, all three Pastoral Epistles include injunctions against false teachers (1 Timothy 1:3-7; 6:3-5, 19-20; 2 Timothy 2:17-18; Titus 1:10-16)—a problem today as well as in the first century.
Each Pastoral Epistle claims to be written by Paul. That authorship has been challenged in recent years for various reasons. A study of authorship goes beyond the scope of this exegesis, so I will, for simplicity's sake, assume Pauline authorship but acknowledge that there are opposing opinions.
We know little about Titus. He had been a companion of Paul, and was a Greek whom Paul did not require to be circumcised (Galatians 2:3). Paul regarded him as 'my true child, according to a common faith' (Titus 1:4). Paul had left Titus in Crete to 'set in order the things that were lacking, and to appoint elders in every city' (Titus 1:5). Tradition holds that Titus became the first bishop of Crete. Crete is the largest of the Greek islands, and is approximately 100 miles (160 km) south of the Greek mainland.
In closing this letter, Paul asks Titus to 'be diligent to come to me to Nicopolis, for I have determined to winter there' (Titus 3:12). Nicopolis is a city on the west coast of the Greek mainland.
In the verses that immediately precede our text, Paul addressed the problem of false teachers, 'especially those of the circumcision' (1:10ff). He told Titus to teach sound doctrine (2:1), and included specific instructions for older men (2:2), older women (2:3-5), young men (2:6-8), and servants (2:9-10).
• These instructions promote a host of values, including temperance, sober-mindedness, faith, love, patience, reverence, kindness, integrity, seriousness, incorruptibility, and soundness of speech.
• They also promote a host of behaviors, including not slandering, not drinking too much wine, teaching what is good, chastity, wives subjecting themselves to their husbands, and not blaspheming.
TITUS 2:11-14. FOR THE GRACE OF GOD HAS APPEARED
11 For the grace of God has appeared, bringing salvation to all men, 12 instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 13 looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
'For the grace (Greek: charis) of God has appeared' (Greek: anthropos) (v. 11a). The word 'For' connects this verse to the previous verses that promote certain values and behaviors (vv. 2-10; see the last two paragraphs of 'The Context' above). The sense we get, then, is that, because we are the recipients of God's grace and salvation (v. 11), we should reflect the values and engage in the behaviors that Paul promoted in verses 2-10.
Grace (charis) is a significant word in the New Testament, especially in Paul's epistles. The use of charis in the New Testament has its roots in the Hebrew word hesed, used in the Old Testament to speak of God's lovingkindness, mercy, and faithfulness.
Greeks often used the word charis to speak of patronage (the support of a patron, such as someone who provided financial or political support). To Greeks, the word charis connoted generosity—generosity that demanded loyalty on the part of the recipient.
It is easy, therefore, to understand why Paul would adapt charis to the Gospel. Christian charis is the gift of salvation by God to all who accept the Lordship of Jesus Christ. God, therefore, is the patron—the benefactor. Just as we could never fully repay a person who left us an inheritance of unimaginable wealth, so also we can never repay God for the gift of salvation. However, if a patron were to grant us unimaginable wealth, we could be faithful to the patron by using the money in a way that would be consistent with the patron's wishes or values. So also, we can be faithful to the God who gives us salvation by living in accord with God's will.
'bringing salvation' (Greek: soterios) (v. 11b). While salvation in the Bible is sometimes being saved from one's enemies, in the New Testament it usually has an eschatological character—i.e., end of time events—God's judgment—heaven and hell.
The idea of salvation is especially important in Paul's letters. The 'Good News of Christ…is the power of God for salvation for everyone who believes' (Romans 1:16). Paul says that 'the wrath of God is revealed from heaven against all ungodliness and unrighteousness' (Romans 1:18), 'but the righteous shall live by faith' (Romans 1:17). 'All have sinned, and fall short of the glory of God' (Romans 3:23) which means that we are subject to an eternal penalty for our sins. However, we have been 'justified freely by (God's) grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice, through faith in his blood' (Romans 3:24-25a).
We call this idea substitutionary atonement—being brought back into God's good graces by means of an atoning sacrifice. This has its roots in the Old Testament, where Jewish Law required Israelites to sacrifice animals to gain atonement—forgiveness for sins. In the New Testament, Jesus Christ is the atoning sacrifice, not just for an individual, but for the sins of all the world (Matthew 20:28; John 1:29, 36; Romans 5:9; 1 Corinthians 5:7; 2 Corinthians 5:14; Galatians 3:13; Ephesians 5:2).
'to all men' (Greek: anthropos) (v. 11c). This would be better translated 'to all people' or 'to all humans.' The primary emphasis of the Greek word anthropos is to distinguish humans from God or animals rather than distinguishing male from female.
Is it the grace of God or salvation that appears to all people? It could be either, but the distinction isn't critical. The grace of God ushers in the possibility of salvation, so the two are closely related.
Does 'to all men' or 'to all people' indicate universal salvation? That would not be in keeping with other scriptures that tell us that some will be saved while others will not (Matthew 7:21-23; 19:24-26; Mark 16:16; John 3:18, 36; Acts 4:12; 13:40-41; 2 Thessalonians 2:10; Revelation 21:8). The meaning here is that God's grace makes salvation possible for all people—not just Jews. Christ has widened the door to heaven. Gentiles are welcome.
'instructing us to the intent that, denying ungodliness and worldly lusts' (v. 12a). It is the grace of God (v. 11) that instructs us.
The grace of God instructs us in ways that are intended to help us to deny temptations to engage in ungodly behavior and to succumb to worldly lusts. Receiving this help is an essential first step, because the world in which we live is the kosmos— Analytics for google analytics 2 03. a world opposed to God—a world that is very often demonic—a world that tempts us hundreds of times a day to think thoughts and to perform acts that would be self-destructive and would separate us from God.
God loves this kosmos and sent his Son to save it (John 3:16), but the kosmos won't be fully redeemed until Christ comes again. We must acknowledge that 'the light has come into the world, (but) men loved the darkness rather than the light; for their works were evil' (John 3:19). It sometimes seems as if we are swimming in a sewer, so it is important that we allow God's grace (v. 11) to instruct us in ways that will help us to deny the ungodliness and worldly lusts (v. 12) that we find all around us.
Every temptation denied makes us stronger to face the next temptation. Denying ungodliness and worldly lusts today will make us stronger to deny them tomorrow.
'we would live soberly (Greek: sophronos), righteously (Greek: dikaios), and godly (Greek: eusebos) in this present world' (v. 12b). The word sophronos means 'with a sound mind' or 'with a sober mind.' It bespeaks moderation—temperance.
The tempter would tell us that anyone who lives soberly is a joy-killer—a stick-in-the-mud—a person who lives a flat and monotonous life. However, we know sophronos people whom we admire and whose company we enjoy—people who study issues before making a judgment—people whose opinions often prove correct—people who live rock-steady lives in the midst of kosmos gales.
Sophronos people won't always be the life of the party, but some will be. Contrary to popular opinion, many sophronos people are quite able to have a good time—to laugh—to sing rousing songs—to cheer for the home team—to dance—to enjoy a good movie. At a young adult gathering at Marble Collegiate Church a number of years ago, a young man who was visiting for the first time told me, 'I never knew you could have this much fun without drinking.'
The advantages of sophronos behavior are many. The sophronos person won't have to pay for his/her revelry with sickness by night and hangovers by day. The sophronos person won't have to wonder whether he did something the previous night that might cost him his job today. The sophronos person's family will call him/her blessed, because they will live better because of his/her sobriety.
Ask yourself this question—when the chips are down, what kind of person do you look to for help? Isn't it most likely a sophronos person—someone you know to be reliable and trustworthy? When your world is falling apart, doesn't 'rock-steady' seem like the most wonderful thing you can imagine.
'righteously' (dikaios). The word dikaios means 'righteous' or 'just.' The person who is dikaios-RIGHTEOUS will try to live his/her life in accord with God's will. The person who is dikaios-JUST will deal with other people fairly and honestly.
'and godly' (eusebos). The eusebos person is devout and godly, and will honor God by trying to live a reverent and holy life.
'looking for the blessed hope and (Greek: kai) appearing of the glory of our great God and Savior, Jesus Christ' (v. 13). The grace of God (v. 11) instructs us (v. 12) that we should look 'for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ' (v. 13). We are living in a fallen world—a kosmos world—but God has promised better things ahead for those who are faithful.
The Greek word kai is a conjunction meaning 'and.' As it is used here (an epexegetical kai), the second part of the phrase ('appearing of the glory') amplifies or explains the first part ('the blessed hope'). In other words, 'the blessed hope' is the hope of the appearance in glory of our savior, Jesus Christ.
'our great God and Savior, Jesus Christ' (v. 13b). This phrase could be translated 'our great God and our Savior, Jesus Christ'—meaning both God and Jesus. However, most scholars favor the translation, 'our great God and Savior, Jesus Christ,' which ascribes to Jesus the title God as well as Savior.
While it is unusual in the New Testament to find Jesus called God, the Prologue to the Gospel of John clearly equates Jesus with God:
'In the beginning was the Word,
and the Word was with God,
and the Word was God….
The Word became flesh, and lived among us.
We saw his glory,
such glory as of the one and only Son of the Father,
full of grace and truth' (John 1:1, 14).
'who gave (Greek: didomi) himself for us' (v. 14a). The 'who' in this verse is the 'God and Savior, Jesus Christ' of verse 13. The word didomi means 'give,' and has the ring of voluntary giving—generous giving. It can even mean sacrificial giving.
The giving spoken of in this verse is Jesus Christ's gift of himself on the cross so that we might be forgiven our sins. However, the gift started much earlier with the Incarnation—the birth of Jesus. Paul incorporates both gifts—Incarnation and Crucifixion in a hymn in his letter to the Philippians:
'Have this in your mind, which was also in Christ Jesus,
who, existing in the form of God,
didn't consider equality with God a thing to be grasped,
but emptied himself, taking the form of a servant,
being made in the likeness of men.
And being found in human form, he humbled himself,
becoming obedient to death, yes, the death of the cross' (Philippians 2:5-8).
'that he might redeem (Greek: lutroo) us from all iniquity' (Greek: anomia) (v. 14b). The word lutroo means 'to redeem' in the sense of paying a ransom to buy someone's freedom. The ransom is the money paid to purchase the person's freedom. If a person were enslaved or imprisoned on account of debt, his family would try to get enough money together to ransom him—to set him free.
Christ gave himself to redeem us from iniquity—anomia—to pay the ransom to set us free from the consequences of our sin(Mark 10:45; Galatians 1:4; 2:20).
The Greek word nomos means 'law,' and the 'a' in front of that word means 'not'—so anomia means unlawful or lawless. The person guilty of anomia (lawlessness) could be in violation of Jewish law. Alternatively, the word anomia could be used more generally to describe an unrighteous person or a rebel.
'and purify (Greek: katharizo) for himself a people for his own possession, zealous for good works' (v. 14c). The word katharizo means 'to cleanse.' Jewish law provided for the cleansing of those who were unclean for various reasons—physical, ritual, or moral.
This verse means that Jesus Christ is concerned with cleansing people from the uncleanness that resulted from their iniquity (v. 14b)—so that they would become fit for inclusion in his realm and 'zealous for good works.'
This last phrase, 'zealous for good works,' tells us something of the character of Christ's people. We are to be fervent in our pursuit of good works. We are to love doing good works. It isn't hard to develop that kind of affection for good works. Once we have done something that benefits the church or a neighbor in a significant way that will warm our hearts every time we think about it—inspiring us to look for other ways to do good things.
Other New Testament passages call for good works (Romans 2:6-7; 2 Corinthians 9:8; Colossians 1:10; 2 Thessalonians 2:17). Jesus tells us that our 'good works…glorify (our) Father who is in heaven' (Matthew 5:16).
Elsewhere, Paul emphasizes that we cannot be saved by our works (Romans 3:27-28; 4:1-5; 11:6; Galatians 2:16; 3:2, 10). Salvation is available only through grace—as a gift from God. James, however, says that 'faith, if it has no works, is dead' (James 2:17).
While it might seem that Paul and James are opposed, that isn't the case. James doesn't say that we can gain salvation by our good works. He says that genuine faith will always manifest itself by good works. Any faith that produces no good works is not real faith.
Paul would agree. While he emphasizes that we cannot win salvation by our good works, he also acknowledges 'that the unrighteous will not inherit the Kingdom of God?' (1 Corinthians 6:9). He also says, 'Walk by the Spirit, and you won't fulfill the lust of the flesh.' He says that the works of the flesh are: 'adultery, sexual immorality, uncleanness, lustfulness, idolatry, sorcery, hatred, strife, jealousies, outbursts of anger, rivalries, divisions, heresies, envyings, murders, drunkenness, orgies, and things like these'—and warns that 'those who practice such things will not inherit the Kingdom of God.' He says that the fruits of the Spirit are: 'love, joy, peace, patience, kindness, goodness, faith, gentleness, and self-control'—and enjoins us to live, not according to the flesh, but according to the Spirit (Galatians 5:16-26).
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Barclay, William, Daily Study Bible: Letters to Timothy, Titus, Philemon (Edinburgh: The Saint Andrew Press, 1964)
Bassler, Jouette M., Abingdon New Testament Commentaries: Titus (Nashville: Abingdon Press, 1997)
Collins, Raymond F., 1 & 2 Timothy and Titus: A Commentary (Louisville: Westminster John Knox Press, 2002)
Demarest, Gary W., The Preacher's Commentary: 1,2 Thessalonians, 1,2 Timothy, Titus (Nashville: Thomas Nelson Publishers, 1984)
Gaventa, Beverly R., in Brueggemann, Walter, Cousar, Charles B., Gaventa, Beverly R., and Newsome, James D., Texts for Teaching: A Lectionary Commentary Based on the NRSV–Year A (Louisville: Westminster John Knox Press, 1995)
Gloer, W. Hulitt, 1 & 2 Timothy-Titus (Macon, Georgia: Smyth & Helwys Publishing, Inc., 2010)
Guthrie, Donald, Tyndale New Testament Commentaries: The Pastoral Epistles, Vol. 14 (Downers Grove, Illinois: InterVarsity Press, 1990)
Holladay, Carl R., in Craddock, Fred B., Hayes, John H., Holladay, Carl R., and Tucker, Gene M.,Preaching Through the Christian Year A (Harrisburg, Pennsylvania: Trinity Press International, 1992)
Lea, Thomas D., and Griffin, Hayne P., Jr., NewAmerican Commentary: 1-2 Timothy, Titus, Vol. 34 (Nashville: Broadman Press, 1992)
MacArthur, John, Jr., The MacArthur New Testament Commentary: Titus (Chicago: The Moody Bible Institute of Chicago, 1996)
Oden, Thomas C., Interpretation: First and Second Timothy and Titus (Louisville: John Knox Press, 1989)
Towner, Philip H., The New International Commentary on the New Testament: The Letters to Timothy and Titus (Grand Rapids: William B. Eerdmans Publishing Co., 2006)
Wall, Robert W., in Van Harn, Roger E. (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Texts: The Second Readings: Acts and the Epistles (Grand Rapids: William B. Eerdmans Publishing Company, 2001)
Zehr, Paul M., Believers Church Bible Commentary: 1 & 2 Timothy, Titus (Scottdale, Pennsylvania: Herald Press, 2010)
Copyright 2013, Richard Niell Donovan
EXEGESIS:
THE CONTEXT:
After the confrontation between Elijah and the prophets of Baal on Mount Carmel (1 Kings 18), Elijah fled Jezebel's wrath and fell into despair (1 Kings 19:1ff.). Yahweh reassured him that there were seven thousand who had not bowed to Baal, and told him to anoint Hazael as king over Aram and Jehu as king over Israel and Elisha as Elijah's successor (1 Kings 19:15-16). Elisha became Elijah's disciple (1 Kings 19:19-21), but then disappeared from the narrative. Now we hear of him once again as he prepares to succeed Elijah (2 Kings 2).
The prophets' names are instructive. 'El' is a word for God. Elijah's name (Hebrew: ˒ē∙liy∙yāˊ∙hū) means El is Yah or 'God is Yahweh.' Elisha's name (Hebrew: ˒ěl-∙˒ělî∙šā˓ˊ – 'God is salvation') is similar in pronunciation and meaning to Joshua's name (Hebrew: yeho-sua – 'Yahweh saves').
'Throughout his ministry, Elijah is a new Moses, and Elisha his Joshua. Ahab is Pharaoh, and once his son dies (Passover), Elijah and Elisha leave the land whose gods are defeated and whose prince is dead (exodus). Elijah departs on the far side of the Jordan, as Moses does, while Elisha returns to carry on a conquest, significantly starting at Jericho' (Leithart, 172; see also Thomas L. Brodie, The Crucial Bridge: The Elijah-Elisha Narratives as an Interpretive Synthesis of Genesis-Kings and a Literary Model for the Gospels [Collegeville: Liturgical Press, 1999]). (NOTE: Ahaziah was Ahab's son, and his death is recorded in 2 Kings 1:17-18).
2 KINGS 2:1-3. WHEN YAHWEH WOULD TAKE UP ELIJAH INTO HEAVEN
1It happened, when Yahweh (Hebrew: yhwh – Yahweh) Pikka color picker 1 3 4. would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal. 2Elijah said to Elisha, 'Please wait here, for Yahweh has sent me as far as Bethel.'
Elisha said, 'As Yahweh lives, and as your soul lives, I will not leave you.' So they went down to Bethel.
3The sons of the prophets who were at Bethel came out to Elisha, and said to him, 'Do you know that Yahweh will take away your master from your head today?'
He said, 'Yes, I know it; hold your peace.'
'It happened, when Yahweh would take up Elijah by a whirlwind into heaven' (v. 1a). Yahweh has determined to take Elijah up to heaven by a whirlwind. Elijah's life has been stormy, and his departure will be stormy as well.
'that Elijah went with Elisha from Gilgal' (v. 1b). The journey that Elijah and Elisha trace in these verses (Gilgal to Bethel to Jericho to the Jordan River) appears to be circuitous. If this is the Gilgal on the Jordan River (see Joshua 4:1-9), the journey begins and ends at the Jordan. Bethel is located a few miles north of Jerusalem. Jericho is located about 12 miles (20 km) east of Bethel and about 6 miles (10 km) west of the Jordan River. Once Elijah and Elisha are en route from Bethel to the Jordan River, Jericho is a logical stop along the way.
However, the significance of these places has more to do with their history than their geography. Gilgal is where the Israelites crossed the Jordan River to occupy the Promised Land (Joshua 4:1-9). Bethel is mentioned several times in the account of Israel occupying the Promised Land (Joshua 7:2, 8:9, 12, 17; 12:9, 16; 16:1). Jericho was the site of Israel's first great victory in the occupation of the Promised Land (Joshua 6). The Jordan River is the barrier that the Israelites crossed to occupy the Promised Land (Joshua 3). By visiting these places, Elijah is reconnecting with the great Joshua narratives of Israel's early history.
'Elijah said to Elisha, ‘Please wait here, for Yahweh (yhwh – Yahweh) has sent me as far as Bethel.' Elisha said, ‘As Yahweh (yhwh – Yahweh) lives, and as your soul lives, I will not leave you.' So they went down to Bethel' (v. 2). Elijah three times (vv. 2, 4, 6) tells Elisha to stay where he is and Elisha three times insists on accompanying Elijah on his journey. On each occasion, Elijah says that Yahweh has sent him to a given place, and on each occasion Elisha invokes Yahweh's name in explaining why he insists on accompanying Elijah. We are not told why Elijah wants Elisha to remain behind. Perhaps he believes that Yahweh intends him to travel alone. Perhaps he is testing Elisha's commitment.
'The sons of the prophets who were at Bethel came out to Elisha, and said to him, ‘Do you know that Yahweh will take away your master from your head today?'He said, ‘Yes, I know it; hold your peace'' (v. 3). On three occasions in three different locations (vv. 3, 5, 7), Elijah and Elisha encounter three different companies of prophets. On the first two occasions, the prophets tell Elisha that Yahweh will take Elijah away that very day, and on both occasions Elisha silences the prophets. On the third occasion, the prophets simply watch as Elijah rolls up his mantel, strikes the river, and parts the water.
2 KINGS 2:4-5. ELISHA, PLEASE WAIT HERE
4Elijah said to him, 'Elisha, please wait here, for Yahweh has sent me to Jericho.'
He said, 'As Yahweh lives, and as your soul lives, I will not leave you.' So they came to Jericho.
5The sons of the prophets who were at Jericho came near to Elisha, and said to him, 'Do you know that Yahweh will take away your master from your head today?'
He answered, 'Yes, I know it. Hold your peace.'
See the comments on verses 2-3.
2 KINGS 2:6-8. ELIJAH TOOK HIS MANTLE AND STRUCK THE WATERS
6Elijah said to him, 'Please wait here, for Yahweh has sent me to the Jordan.'
He said, 'As Yahweh lives, and as your soul lives, I will not leave you.' They both went on.
7Fifty men of the sons of the prophets went, and stood opposite them at a distance; and they both stood by the Jordan.8Elijah took his mantle, and wrapped it together, and struck the waters, and they were divided here and there, so that they two went over on dry ground.
'Elijah took his mantle, and wrapped it together, and struck the waters, and they were divided here and there, so that they two went over on dry ground' (v. 8). This is reminiscent of Moses at the Red Sea. At Yahweh's direction, Moses lifted up his staff and stretched it out over the water to divide the water so that the Israelites could cross through the sea on dry ground (Exodus 14:16, 21-22).
This is also reminiscent of Israel crossing the Jordan on dry ground (Joshua 3). In that instance, when the priests bearing the ark stepped into the water of the Jordan River, the water stopped flowing and stood in a single heap so that all Israel could cross the river on dry ground (Joshua 3:17). Yahweh used this action to exalt Joshua 'that they may know that as I was with Moses, so I will be with you' (Joshua 3:7).
Moses, Joshua, and Elijah each use their symbol of God-given authority (staff, ark, or mantle) to accomplish the task.
A mantle is an outer robe worn for protection against the elements and, like certain items of clothing today (liturgical vestments, academic robes), can signify one's status or position. Runestone keeper 1 2 download free.
'so that they two went over on dry ground' (v. 8b). When Elijah and Elisha cross the Jordan, they pass from 'the settled land governed by the king into the wilderness, the inscrutable land of mystery' (Brueggemann, Smyth & Helwys, 295). It was in the wilderness that Israel Yahweh shaped the people of Israel after their departure from Egypt, and it was in the wilderness that Elijah began his ministry (1 Kings 17:3). The wilderness is rough country that encourages people to rely on God. The wilderness will continue to have spiritual significance in the New Testament (Matthew 3:1, 3; 4:1, etc.).
2 KINGS 2:9-12. LET A DOUBLE PORTION OF YOUR SPIRIT BE ON ME
9It happened, when they had gone over, that Elijah said to Elisha, 'Ask what I shall do for you, before I am taken from you.'
Elisha said, 'Please let a double portion of your spirit be on me.'
10He said, 'You have asked a hard thing. If you see me when I am taken from you, it shall be so for you; but if not, it shall not be so.'
11It happened, as they still went on, and talked, that behold, a chariot of fire and horses of fire separated them; and Elijah went up by a whirlwind into heaven.12Elisha saw it, and he cried, 'My father, my father, the chariots of Israel and its horsemen!'
He saw him no more: and he took hold of his own clothes, and tore them in two pieces.
'Ask what I shall do for you' (v. 9a).Elijah does not promise to give Elisha whatever he asks, but simply invites him to ask.
'before I am taken from you' (v. 9b). Elijah obviously knows that he will be taken away. We don't know when he learned this or whether he knows the manner in which he will be taken away.
'Please let a double portion of your spirit be on me' (v. 9c). Some scholars believe that Elisha is asking for a double portion of Elijah's prophetic ability (Leithart, 174), but most think that he is asking for the double-portion of the inheritance that is the right of the firstborn son (Deuteronomy 21:17). A double portion of an inheritance would not be twice the father's material worth. On the contrary, the father would divide the inheritance into equal parts—the number of parts equal to the number of sons plus one. For instance, a father with five sons would divide the inheritance into six parts. He would give the firstborn son two parts and every other son one part. The firstborn son would thus inherit twice as much as any of his brothers, but far less than his father's total worth—certainly not double his father's worth.
In this case, Elisha is not asking Elijah to give him a material inheritance (land or money), but is asking for 'a double share of your spirit'—a spiritual inheritance. This is no small thing. Elijah's spirit gave him power over death (1 Kings 17:17-24) and kings (1 Kings 21) (Brueggemann, Texts for Preaching, 174).
'You have asked a hard thing' (v. 10a). This request is 'a hard thing' because Elijah does not have the power to convey his spiritual authority to Elisha. Only Yahweh can grant such a gift. Elijah knows that Yahweh has designated Elisha as his successor (1 Kings 19:16), but cannot dictate to Yahweh the terms of the succession.
'If you see me when I am taken from you, it shall be so for you; but if not, it shall not be so' (v. 10b). Elijah gives Elisha the sign by which Elisha will know whether Yahweh has granted his request or not. If he sees Elijah being taken away, the gift will be granted. Otherwise, it will not.
'It happened, as they still went on, and talked, that behold, a chariot of fire and horses of fire separated them' (v. 11a). Chariots and horses are symbols of military might. 'But in a nation riddled with Baal worship, they (are) a refutation of the false claim that Baal (is) the ‘rider of the clouds.' God alone ‘ rides on the heavens for your help, In his excellency on the skies' (Deut. 33:26)' (Inrig, 205; see also Deuteronomy 20:1; 2 Kings 6:15-17).
In Israel's history, fire has often been a sign of God's presence (Exodus 3:2; 13:21; 19:18; 24:17; Deuteronomy 4:12). Yahweh used fire to demonstrate his power on two occasions in Elijah's life, most notably when fire from heaven consumed Elijah's sacrifice on Mount Carmel (1 Kings 18). Later, Elijah denounced King Ahaziah, Ahab's son, and Ahaziah sent a captain with fifty soldiers to capture Elijah. Elijah called down fire from heaven to consume the captain and his soldiers—an action that he repeated with a second band of soldiers (2 Kings 1:9-12).
The chariot of fire and horses of fire separate Elijah from Elisha. Elisha has insisted on going with Elijah wherever he goes, but the fiery chariot and horses prevent him from doing so this time.
'and Elijah went up by a whirlwind into heaven' (v. 11b). We usually imagine Elijah to have ridden in the chariot of fire into heaven. However, some scholars interpret verse 11b to mean that Elijah ascended in a whirlwind and not in a chariot (Wiseman, 195; Fretheim, 138; Brueggemann, Smyth & Helwys, 297). But it seems possible that Elijah rode in the chariot as he ascended in the whirlwind (House, 257).
Elijah is the second man to be honored by escaping death. Enoch was the first (Genesis 5:24).
'Elisha saw it, and he cried, ‘My father, my father'' (v. 12a). Elijah and Elisha have enjoyed the relationship of a prophet and his disciple, which is very much like that of a father and a son. It would not be unusual for a disciple to call his prophet 'father.'
'the chariots of Israel and its horsemen' (v. 12b). We can't know with certainty what Elijah means by this phrase. He could be seeing a grand vision of a heavenly host, or he could be referring to Elijah's ministry to Israel—a ministry more powerful than chariots and horsemen.
In any event, Elijah promised that Elisha would know that his request was granted if he saw Elijah being taken away—and it is clear that Elisha sees that.
'He saw him no more: and he took hold of his own clothes, and tore them in two pieces' (v. 12c). Like all grand visions, this one comes to an end. Elisha tears his clothing as a sign of mourning. He has lost his mentor and closest friend. Now the responsibility for prophecy will fall on his shoulders.
2 KINGS 2:13-14. HE TOOK UP THE MANTLE OF ELIJAH
13He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan.14He took the mantle of Elijah that fell from him, and struck the waters, and said, 'Where is Yahweh, the God of Elijah?' When he also had struck the waters, they were divided here and there; and Elisha went over.
'He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan' (v. 13). Elijah leaves nothing material behind as an inheritance except this mantle. The mantle, however, signifies his authority as Yahweh's prophet, and that is Elijah's real legacy.
'He took the mantle of Elijah that fell from him, and struck the waters, and said, ‘Where is Yahweh, the God of Elijah?' When he also had struck the waters, they were divided here and there; and Elisha went over' (v. 14). The parallel between this action and that of Moses stretching out his hand to divide the Red Sea (Exodus 14:21) is obvious.
Elisha's ability to part the water confirms that he now possesses Elijah's spiritual powers.
Amazing 2 9 14 Commentary David Guzik
2 KINGS 2:15-19. POSTSCRIPT
In these verses (not included in the lectionary readings), a company of prophets beseeches Elisha to allow them to send fifty strong men to search for Elijah. Elisha initially denies their request, but eventually he succumbs to their repeated entreaties. They search, but find nothing. This serves to confirm that Elijah has been transported to heaven rather than being hurled across the landscape by a whirlwind.
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Achtemeier, Elizabeth, in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The First Readings: The Old Testament and Acts (Grand Rapids: William B. Eerdmans Publishing Co., 2001)
Brueggemann, Walter, Smyth & Helwys Bible Commentary: 1 & 2 Kings (Macon, Georgia: Smyth & Helwys Publishing, Incorporated, 2000)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV — Year B (Louisville: Westminster John Knox Press, 1993)
Dilday, Russell H., The Preacher's Commentary: 1 & 2 Kings (Nashville: Thomas Nelson Publishers, 1987)
Fretheim, Terence E., Westminster Bible Companion: 1-2 Kings (Louisville: Westminster John Knox Press, 1999)
Hens-Piazza, Gina, Abingdon Old Testament Commentaries: 1-2 Kings (Nashville: Abingdon Press, 2006)
Hinton, Linda B., Basic Bible Commentary: First and Second Kings (Nashville: Abingdon Press, 1988)
Hobbs, T. R., Word Biblical Commentary: 2 Kings, Vol. 13 (Dallas, Word Books, 1985)
House, Paul R., New American Commentary: 1, 2 Kings, Vol. 8 (Broadman & Holman Publishers, 1995)
Inrig, Gary, Holman Old Testament Commentary: I & II Kings (Nashville: Holman Reference, 2003)
Leithart, Peter, Brazos Theological Commentary on the Bible: 1 & 2 Kings (Grand Rapids: Brazos Press, 2006)
Nelson, Richard D., Interpretation Commentary:I and II Kings (Louisville: John Knox Press, 1987)
Provan, Iain W., New International Biblical Commentary: 1 and 2 Kings (Peabody, Massachusetts, Hendrickson Publishers, 1995)
Seow, Choon-Leong, The New Interpreters Bible: 1-2 Kings, Vol. III (Nashville: Abingdon Press, 1999)
Amazing 2 9 14 Commentary Verse
Smith, Norman H. (Exegesis) and Sockman, Ralph W. (Exposition), The Interpreter's Bible: Kings, Chronicles, Ezra, Nehemiah, Job (Nashville: Abingdon Press, 1954)
Tucker, Gene M. in Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, B (Valley Forge: Trinity Press International, 1993)
Wiseman, Donald J., Tyndale Old Testament Commentaries, 1 & 2 Kings (Downers Grove, Illinois: Inter-Varsity Press, 1993)
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