Son of Sirach (Ecclesiasticus 48:1): "Then stood u p Elias the prophet as fire, and his word burned like a lamp." But

while we feel that the circumstances attending his translation were in strict accordance with the symbolical aspect of all

that is recorded in Scripture of his life and mission, we must beware of regarding these circumstances as representing

merely symbols without outward reality in historic fact. Here the narrative will best speak for itself.

The rule of Ahaziah had closed with the judgment of the LORD pronounced through Elijah, and another reign not less

wicked - that of Joram126 - had begun when the summons to glory came to the prophet of fire.

This latter was known, not only to Elijah himself, and to Elisha, but even to "the sons of the prophets." We do not

suppose that Elisha, or still less "the sons of the prophets," knew that "Jehovah would cause Elijah to ascend in a storm-

wind to heaven" - nay, perhaps Elijah himself may not have been aware of the special circumstances that would attend

his removal. But the text (vers. 3, 5, 9) clearly shows that the immediate departure of Elijah was expected, while the

language also implies that some extraordinary phenomenon was to be connected with it. At the same time we are not

warranted to infer, either that there had been a special Divine revelation to inform all of the impending removal of

Elijah, nor, on the other hand, that Elijah had gone on that day to each of the places where "the sons of the prophets"

dwelt in common, in order to inform and prepare them for what was to happen.127

As Holy Scripture tells it, the day began by Elijah and Elisha leaving Gilgal - not the place of that name between the

Jordan and Jericho, so sacred in Jewish history (Joshua 4:19; 5:10), but another previously referred to (Deuteronomy

11:30) as the great trysting-place for the final consecration of the tribes after their entrance into the land of promise. We

remember that Saul had gathered Israel there before the great defeat of the Philistines, when by his rash presumption

the king of Israel had shown his moral u nfitness for the kingdom (1 Samuel 13:12 -15).128

The town lay in the mountains to the south -west of Shiloh, within the territory of Ephraim. The site is now occupied by

the modern village Filjilieh. A walk of eight or nine miles due south would bring them " down" to the lower-lying

Bethel, whither, as Elijah said, God had sent him. Alike Gilgal and Bethel were seats of the sons of the prophets, and

the two are also conjoined as centers of idolatry in prophetic denunciation (Hosea 4:15; Amos 4:4; 5:5).

Perhaps on that very ground the two were chosen for the residence of the prophets. The motive which induced Elijah to

ask Elisha to leave him has been variously explained. We cannot persuade ourselves that it was from humility, or else

because he doubted whether the company of Elisha was in accordance with the will of God - since in either case he

would not have yielded to the mere importunity of his disciple. As in analogous cases, we regard it rather (Ruth 1:8, 11,

12; Luke 9:57-62; John 21:15-17), as a means of testing fidelity. There are occasions when all seems to indicate that

modest and obedient retirement from the scene of prominent action and witness, perhaps even from the dangers that

may be connected with it, is our duty. But he who would do work for t he LORD must not stand afar off, but be

determined and bold in taking his place, nor must he be deterred from abiding at his post by what may seem cross-

Providences. Again, we cannot help feeling that the visit of Elijah to the schools of the prophets at Gilgal, Bethel, and

Jericho, must have been intended as a test to them; while at the same time it was somehow connected with his

approaching departure. This the sons of the prophets evidently perceived, in what manner we know not. But any formal

leave-takin g would seem entirely incongruous with Elijah's whole bearing - especially on that day; and it is inconsistent

with the question to Elisha:" Knowest thou that Jehovah will take away thy master from thy head today?" The word

"today" may, indeed, be taken in a more general sense, as equivalent to "at this time,"  129 but even so the question

would have had no meaning if Elijah had come to say "farewell."

At each of these places, when Elijah and Elisha left it in company - in Gilgal, Bethel, and Jericho - the t esting

suggestion that Elisha should tarry behind, was repeated; on each occasion it was answered by the determined assertion

that he would not leave his master. On each occasion also Elisha was met by the same question of those whose morbid

curiosity, rather than intelligent interest, had been stirred, and on each he answered130 in manner to show how little

inward sympathy there was between him and those who would have intruded themselves into the sanctuary of his soul.

At last fifty of their number followed to view afar off - not to see how the two would cross the Jordan, but to observe

what should happen. It need scarcely be added that, as in all similar attempts to see the Divine, they could not succeed

in their purpose.

And now the two had gone down t he bank of the Jordan, and stood by the edge of its waters. Elijah took off his loose

upper garment, the symbol of his prophetic office, and wrapping it together as if to make it a staff (comp. Exodus