[11] שֵׂצַר בַּאַל (LXX., δασύς), whether in reference to his long shaggy locks, or his sheepskin _addereth_, μηλωτή (Zech. xiii. 4; Heb. xii. 37). [12] ζώνη δερματίνη (Matt iii. 4). [13] There is perhaps an intentional play of words between "man (אישׁ) of God" and "fire (אשׁ) of God" (Klostermann). [14] Hebrew. [15] "Come down _quickly_" (2 Kings i. 9). [16] Luke ix. 51-56. This is a more than sufficient answer to the censure of Theodoret, that "they who condemn the prophet are wagging their tongues against God." The remark is based on utter misapprehension; and if we are to form no judgment on the morality of Scripture examples, they would be of no help for us. Compare the striking remark of the minister to Balfour of Burleigh in Scott's _Old Mortality_. [17] Quoted by Rev. Professor Lumby, _ad loc._ [18] _Elijah_, p. 146. [19] This is practically the sum-total of the answer given again and again by Canon Mozley in his _Lectures on the Old Testament_, 2nd edition, 1878. For instance, he says that "the Jewish idea of justice gives us the reason why the Divine commands (of exterminating wars, etc.) were then adapted to man as the agent for executing them, and are not adapted now" (p. 102). [20] Comp. Ezek. xviii. 2-30. [21] For the _idea_ involved see Num. xi. 1; Deut. iv. 24; Psalm xxi. 9; Isa. xxvi. 11; Heb. x. 27, etc. [22] 1 Chron. ii. 55, where "Shimeathites" means "men of the tradition," and "scribes," "men of letters." CHAPTER II _THE ASCENSION OF ELIJAH_ 2 KINGS ii. 1-18 Ἠλίας ἐξ ἀνθρώπων ἠφανίσθη, καὶ οὐδεὶς ἔγνω μεχρὶς τῆς σήμερον αὐτοῦ τὴν τελεύτην.--JOS., _Antt._, IX. ii. 2. Γεγόνασιν ἀφανεῖς, θάνατον δὲ αὐτῶν οὐδεὶς οἶδεν.--ST. EPHRÆM SYRUS. The date of the assumption of Elijah is wholly uncertain, and it becomes still more so because of the confusion of chronological order which results from the composite character of the records here collected. It appears from various scattered notices that Elijah lived on till the reign of Jehoram of Judah, whereas the narrative in this chapter is placed before the death of Jehoshaphat. When the time came that "Jehovah would take up Elijah by a whirlwind into heaven," the prophet had a prevision of his approaching end, and determined for the last time to visit the hills of his native Gilead. The story of his end, though not written in rhythm, is told in a style of the loftiest poetry, resembling other ancient poems in its simple and solemn repetitions. On his way to Gilead, Elijah desires to visit ancient sanctuaries where schools of the prophets were now established, and accompanied by Elisha, whose faithful ministrations he had enjoyed for ten almost silent years, he went to Gilgal. This was not the Gilgal in the Jordan valley so famous in the days of Joshua,[23] but _Jiljilia_ in the hills of Ephraim,[24] where many young prophets were in course of training.[25]