(14) Where is the Lord God of Elijah?--Has He left the earth with His prophet? If not, let Him now show His power, and verify the granting of my request (2Kings 2:9). The words are a sort of irony of faith. Elisha "seeks" Jehovah as the only source of power. (Comp. Jeremiah 2:6; Jeremiah 2:8, where the priests and prophets are blamed for having recourse to idols, instead of asking, "Where is Jehovah?")

And when he also had smitten.--The Hebrew is, also (or, even) he--and he smote. There is clearly something wrong. The LXX. does not render the Hebrew 'aph h-' "also he," but copies the words in Greek (????). Keil connects them with the foregoing question, "Where is Jehovah, the God of Elijah, even He?" Thenius objects that this use of 'aph is doubtful, and supports Houbigant's correction, '?pho, an enclitic then--"Where, then, is Jehovah, the God of Elijah? and he smote," &c. Perhaps 'eph?h ("where") was the original reading: "Where is Jehovah, the God of Elijah? Where?"--an emphatic repetition of the question. Or it may be that the words 'aph h-' wayyakkeh should be transposed: "and he smote--he also (like Elijah)," &c. The Vulgate has the curious renderings, "And with the cloak of Elias which had fallen from him, he smote the waters, and they were not divided; and he said, Where is the God of Elias now also? And he smote the waters, and they were divided," &c. Such also is the reading of the Complutensian LXX.; but the variation is simply an old attempt to account for the twofold "and he smote the waters."

Verse 14. - And he took the mantle of Elijah that fell from him; and smote the waters - imitated, i.e., the action of Elijah (ver. 8), as Elijah had imitated the action of Moses at the passage of the Red Sea - and said, Where is the Lord God of Elijah? The present Hebrew text reads, "Where is the Lord God of Elijah, even he?" the last two words being emphatic; but the emphasis scarcely appears to be needed. Hence the translators have very generally detached the two words from Elisha's question, and, attaching them to the succeeding clause, have rendered it, And when he also had smitten the waters; but the position of the van conjunctive, after אַף־הוּא and before יַכֶּה, makes this division of the clauses impossible. It has therefore been proposed by some to read אֵפוא, "now," for אַף־הוּא, "even he" (Houbigant, Thenius, Schultz, Botteher, Dathe), and to translate, "Where now is the Lord God of Elijah?" Is he still here, with me, or has he withdrawn himself from earth with his prophet, and left me alone to my own unaided strength? This gives a good meaning, but is perhaps too bold a change. The LXX. had evidently our present Hebrew text before them, and, as they could make nothing of it, transcribed it into Greek characters, Ποῦ ὁ Θεὸς Ηλιοὺ ἀφφώ; they parted hither and thither: and Elisha wont over. God showed, i.e., that he was still with Elisha by enabling him to repeat Elijah's last miracle, and thus gave him an assurance that he would be with him thenceforth An his prophetic ministry.

2:13-18 Elijah left his mantle to Elisha; as a token of the descent of the Spirit upon him; it was more than if he had left him thousands of gold and silver. Elisha took it up, not as a sacred relic to be worshipped, but as a significant garment to be worn. Now that Elijah was taken to heaven, Elisha inquired, 1. After God; when our creature-comforts are removed, we have a God to go to, who lives for ever. 2. After the God that Elijah served, and honoured, and pleaded for. The Lord God of the holy prophets is the same yesterday, to-day, and for ever; but what will it avail us to have the mantles of those that are gone, their places, their books, if we have not their spirit, their God? See Elisha's dividing the river; God's people need not fear at last passing through the Jordan of death as on dry ground. The sons of the prophets made a needless search for Elijah. Wise men may yield to that, for the sake of peace, and the good opinion of others, which yet their judgment is against, as needless and fruitless. Traversing hills and valleys will never bring us to Elijah, but following the example of his holy faith and zeal will, in due time.And he took the mantle of Elijah that fell from him, and smote the waters,.... He wrapped it together, as Elijah had done, and smote the waters in like manner, to make trial whether he had the same spirit and power conferred on him:

and said, where is the Lord God of Elijah? let him appear now, and show his power as he did by him; he knew the mantle would not do without the Lord, and the exertion of his might:

and when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret (n) "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Isaiah 43:13. Athanasius (o) interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth (p).

and Elisha went over; the river Jordan, as on dry land.

(n) Apud Flamin. Nobil. in loc. So Suidas in voce (o) De Commun. Essent. Patris, &c. vol. 1. p. 374. See Weemse of the Moral Law, l. 1. c. 7. p. 162. (p) Dissert. de Eliae Nomine, &c. sect. 11, 12.