Exegetical and Hermeneutical Commentary of 2 Kings 2:8
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.
8. And Elijah took his mantle ] In 2Ki 1:8 the mantle was not mentioned, but the word here is the same as in Zec 13:4, so that there can be little doubt that the expression ‘hairy man’ above refers to the garment, and not to the head and beard.
and wrapt it together ] Making thus a sort of roll or rod, and reminding us by his action of Moses, who smote with his rod the waters of the Nile (Exo 7:17; Exo 7:20) when they were to be turned into blood.
Fuente: The Cambridge Bible for Schools and Colleges
They were divided … – The attestation to the divine mission of Elijah furnished by this miracle would tend to place him upon a par in the thoughts of men with the two great leaders of the nation named in the marginal references.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. Took his mantle] , his sheep-skin, says the Septuagint. The skins of beasts, dressed with the hair on, were formerly worn by prophets and priests as the simple insignia of their office. As the civil authority was often lodged in the hands of such persons, particularly among the Jews, mantles of this kind were used by kings and high civil officers when they bore no sacred character. The custom continues to the present day; a lamb’s skin hood or cloak is the badge which certain graduates in our universities wear; and the royal robes of kings and great officers of state are adorned with the skins of the animal called the ermine.
They were divided hither and thither] This was a most astonishing miracle, and could be performed only by the almighty power of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
8. Elijah took his mantle, andwrapped it together, and smote the watersLike the rod ofMoses, it had the divinely operating power of the Spirit.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Elijah took his mantle, and wrapped it together,…. Folded it up close together, in a position to smite with it; this is thought to be not his hairy garment, but a shorter robe, that was worn upon his shoulders; but the Greek version renders it by “melotes”, and so in 2Ki 2:14, which, according to Isidore l, was a goat’s skin, hanging down from the neck, and girt at the loins; and being thus clothed, perhaps, may be the reason of his being called an hairy man, 2Ki 1:8,
and smote the waters, and they were divided hither and thither; just as Moses lifted up his rod, and the waters of the sea were divided for the Israelites:
so that they two went over on dry ground; in like manner as the Israelites did through the sea.
l Origin. l. 19. c. 24.
Fuente: John Gill’s Exposition of the Entire Bible
When they reached the Jordan, Elijah took his prophet’s cloak, rolled it up ( , . . convolvit ), and smote the water with it; whereupon the water divided hither and thither, so that they both passed through on dry ground. The cloak, that outward sign of the prophet’s office, became the vehicle of the Spirit’s power which works unseen, and with which the prophet was inspired. The miracle itself is analogous to the miraculous dividing of the Red Sea by the stretching out of Moses’ rod ( Exo 14:16, Exo 14:21); but at the same time it is very peculiar, and quite in accordance with the prophetic character of Elijah, Moses, the leader of the people, performed his miracles with his shepherd’s crook, Elijah the prophet divided the river with his prophet’s mantle.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(8) His mantle.The hairy addreth, which characterised him as prophet. Zec. 13:4, addreth sr, mantle of hair; Syriac and Arabic, head-dress (wrongly).
Wrapped it together.Rolled it up. Here only. (Comp. my substance, or mass, Psa. 139:16; blue mantles, Eze. 27:24, from the same root.) LXX., ; Vulg., involvit; Syriac, rolled it up.
Smote the waters.A symbolical action like that of Moses smiting the rock, or stretching out his rod over the sea. (Comp. also the use of Elishas staff, 2Ki. 4:29.) In all these cases the outward and visible sign is made the channel of the invisible and spiritual force of faith.
They were divided hither and thither.Exo. 14:16; Exo. 14:21-22; Jos. 4:22, seq.
So that.And.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. His mantle The shaggy garment that had been so long his prophetical badge.
Wrapped it together Rolled it up in the form of a twisted cord, or a wonder-working rod.
Smote the waters As if they were an enemy in his way. Elijah’s mantle was to him at Jordan what the rod of God was to Moses at the Red Sea; (Exo 14:16; Exo 14:21😉 and many things in the lives of these two great prophets were strikingly parallel. Bishop Hall beautifully says: “There must be a fit parallel between these two great prophets who should meet Christ on Tabor. Both fasted forty days; both had visions of God in Horeb; both were sent to rebuke kings; both prepared miraculous tables; both opened heaven; both revenged idolatry; both quenched the thirst of Israel; both divided the waters; both of them are forewarned of their departure; the body of Moses is hid; the body of Elijah is translated.”
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 2:8. His mantle In the two books of kings there is mention made five times of this mantle, and in every place it is called adret, which denotes a royal, as well as a prophetical mantle. As the high priesthood and supreme civil authority centered in the same person, mantles made of skins, furs, &c. which were worn at first in a religious view, came to be afterwards the insignia of civil authority. See Gen 27:15 and compare Gen 3:21. Lev 7:8.
REFLECTIONS.Elijah’s bright sun is now about to set, or rather to rise brighter in another world of glory.
1. God gives him notice of his intended removal, not in the ordinary course of nature, but by a change sudden and glorious, which, without the pangs of death, would prepare him for his abode in that world where flesh and blood cannot enter. Note; Though we may not expect Elijah’s translation, yet, if like him, whilst on earth, we maintain our conversation in heaven, our passage thither will be as safe and sure through the grave, as if we were caught up thither in the whirlwind.
2. Before he is removed, he goes to take his farewel of the school of the prophets at Beth-el, the hopes of the rising generation; and, to try Elisha’s affection and adherence to him, proposes to him to stay at Gilgal; but he resolves never to forsake him. He knew the time was short that he could enjoy his company, and therefore desired to improve every moment which remained by his holy conversation, and receive at least his parting benediction. Note; (1.) The rising generation is the great concern of the departing prophets, and their last breath they would gladly employ in encouraging, by their experience and dying testimony, their younger brethren to follow those happy paths which lead to life and never-ending glory. (2.) We should make the most of the conversation of those men of God which now for a moment we enjoy; lest, when they are taken from us, we should have to lament not only their loss, but our own negligence in not profiting by them as we might have done.
3. From Beth-el Elijah passes to Jericho on the same errand. In both places his intended translation is known. The sons of the prophets acquaint Elisha with it; he is no stranger to it, and bids them be silent; for now either his thoughts were too much engaged to enter on any discourse, or this mournful theme was grievous to him. Elijah there renews his request that he would stay; but nothing can divert him from his attendance. Note; A persevering attachment to the Prince of the prophets will be crowned at last.
4. Onward they pass to Jordan, while fifty of the sons of the prophets stood afar off to wait the issue; and Elijah’s mantle, like the rod of Moses, there opens them a passage through the waters. Note; (1.) It is very desirable to see the last of dying christians. (2.) Through the waters of death the redeemed will find a safe passage, while the wicked will be hurried down the stream, into the gulph of eternal perdition.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ki 2:8 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.
Ver. 8. And smote the waters, and they were divided. ] Elijah was a great wonder worker: and this is reckoned by some, his seventh, by others his eleventh miracle.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
his mantle: , his sheep skin, says the Septuagint; the skins of sheep being formerly worn by prophets as the simple insignia of their office. See note on 2Ki 1:8. 1Ki 19:13, 1Ki 19:19
were: 2Ki 2:14, Exo 14:21, Exo 14:22, Jos 3:14-17, Psa 114:5-7, Isa 11:15, Heb 11:29, Rev 16:12
Reciprocal: Jos 3:17 – stood firm 1Sa 28:14 – a mantle 2Ki 2:13 – the mantle 2Ki 4:29 – lay my staff 2Ki 5:12 – better Psa 74:15 – flood Eze 27:24 – clothes Zec 10:11 – smite
Fuente: The Treasury of Scripture Knowledge
2Ki 2:8. And smote the waters These waters of old yielded to the ark, now to the prophets mantle; which to those that wanted the ark, was an equivalent token of Gods presence. When God will take his children to himself, death is the Jordan which they must pass through. And they find a way through it, a safe and comfortable way. The death of Christ has divided those waters, that the ransomed of the Lord may pass over.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:8 And Elijah took his mantle, and wrapped [it] together, and smote the {f} waters, and they were divided hither and thither, so that they two went over on dry ground.
(f) That is, of Jordan.