GOD'S WORD® Translation (©1995)
He left that place, went to Mount Carmel, and returned to Samaria.

King James Bible
And he went from thence to mount Carmel, and from thence he returned to Samaria.

Douay-Rheims Bible
And from thence he went to mount Carmel, and from thence he returned to Samaria.

Darby Bible Translation
And he went from thence to mount Carmel, and from thence he returned to Samaria.

English Revised Version
And he went from thence to mount Carmel, and from thence he returned to Samaria.

Webster's Bible Translation
And he went from thence to mount Carmel, and from thence he returned to Samaria.

World English Bible
He went from there to Mount Carmel, and from there he returned to Samaria.

Young's Literal Translation
And he goeth thence unto the hill of Carmel, and thence he hath turned back to Samaria.

Cross References

1 Kings 18:19 "Now then send and gather to me all Israel at Mount Carmel, together with 450 prophets of Baal and 400 prophets of the Asherah, who eat at Jezebel's table."

1 Kings 18:20 So Ahab sent a message among all the sons of Israel and brought the prophets together at Mount Carmel.

2 Kings 3:11 But Jehoshaphat said, "Is there not a prophet of the LORD here, that we may inquire of the LORD by him?" And one of the king of Israel's servants answered and said, "Elisha the son of Shaphat is here, who used to pour water on the hands of Elijah."

2 Kings 4:25 So she went and came to the man of God to Mount Carmel. When the man of God saw her at a distance, he said to Gehazi his servant, "Behold, there is the Shunammite.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 19-25

Elisha had, in this respect, a double portion of Elijah's spirit, that he wrought more miracles than Elijah. Some reckon them in number just double. Two are recorded in these verses-a miracle of mercy to Jericho and a miracle of judgment to Bethel, Ps. 101:1.

I. Here is a blessing upon the waters of Jericho, which was effectual to heal them. Jericho was built in disobedience to a command, in defiance to a threatening, and at the expense of the lives of all the builder's children; yet, when it was built, it was not ordered to be demolished again, nor were God's prophets or people forbidden to dwell in it, but even within those walls that were built by iniquity we find a nursery of piety. Fools, they say, build houses for wise men to dwell in. Here the wealth of the sinner provided a habitation for the just. We find Christ at Jericho, Lu. 19:1. Hither Elisha came, to confirm the souls of the disciples with a more particular account of Elijah's translation than their spies, who saw at a distance, could give them. Here he staid while the fifty men were searching for him. And, 1. The men of Jericho represented to him their grievance, v. 19. God's faithful prophets love to be employed; it is wisdom to make use of them during the little while that their light is with us. They had not applied to Elijah concerning the matter, perhaps because he was not so easy of access as Elisha was; but now, we may hope, by the influence of the divinity-school in their city, they were reformed. The situation was pleasant and afforded a good prospect; but they had neither wholesome water to drink nor fruitful soil to yield them food, and what pleasure could they take in their prospect? Water is a common mercy, which we should estimate by the greatness of the calamity which the want or unwholesomeness of it would be. Some think that it was not all the ground about Jericho that was barren and had bad water, but some one part only, and that where the sons of the prophets had their lodgings, who are here called the men of the city. 2. He soon redressed their grievance. Prophets should endeavour to make every place they come to, some way or other, the better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the due application of the word of God. Elisha will heal their waters; but, (1.) They must furnish him with salt in a new cruse, v. 20. If salt had been proper to season the water, yet what could so small a quantity do towards it and what the better for being in a new cruse? But thus those that would be helped must be employed and have their faith and obedience tried. God's works of grace are wrought, not by any operations of ours, but in observance of his institutions. (2.) He cast the salt into the spring of the waters, and so healed the streams and the ground they watered. Thus the way to reform men's lives is to renew their hearts; let those be seasoned with the salt of grace; for out of them are the issues of life. Make the tree good and the fruit will be good. Purify the heart and that will cleanse the hands. (3.) He did not pretend to do this by his own power, but in God's name: Thus saith the Lord, I have healed these waters. He is but the instrument, the channel through which God is pleased to convey this healing virtue. By doing them this kindness with a Thus saith the Lord, they would be made the more willing hereafter, to receive from him a reproof, admonition, or command, with the same preface. If, in God's name, he can help them, in God's name let him teach and rule them. Thus saith the Lord, out of Elisha's mouth, must, ever after, be of mighty force with them. (4.) The cure was lasting, and not for the present only: The waters were healed unto this day, v. 22. What God does shall be for ever, Eccl. 3:14. When he, by his Spirit, heals a soul, there shall be no more death nor barrenness; the property is altered: what was useless and offensive becomes grateful and serviceable.

II. Here is a curse upon the children of Bethel, which was effectual to destroy them; for it was not a curse causeless. At Bethel there was another school of prophets. Thither Elisha went next, in this his primary visitation, and the scholars there no doubt welcomed him with all possible respect, but the townsmen were abusive to him. One of Jeroboam's calves was at Bethel; this they were proud of, and fond of, and hated those that reproved them. The law did not empower them to suppress this pious academy, but we may suppose it was their usual practice to jeer the prophets as they went along the streets, to call them by some nickname or other, that they might expose them to contempt, prejudice their youth against them, and, if possible, drive them out of their town. Had the abuse done to Elisha been the first offence of that kind, it is probable that it would not have been so severely punished. But mocking the messengers of the Lord, and misusing the prophets, was one of the crying sins of Israel, as we find, 2 Chr. 36:16. Now here we have, 1. An instance of that sin. The little children of Bethel, the boys and girls that were playing in the streets (notice, it is likely, having come to the town of his approach), went out to meet him, not with their hosannas, as they ought to have done, but with their scoffs; they gathered about him and mocked him, as if he had been a fool, or one fit to make sport with. Among other things that they used to jeer the prophets with, they had this particular taunt for him, Go up, thou bald head, go up, thou bald head. It is a wicked thing to reproach persons for their natural infirmities or deformities; it is adding affliction to the afflicted; and, if they are as God made them, the reproach reflects upon him. But this was such a thing as scarcely deserved to be called a blemish, and would never have been turned to his reproach if they had had any thing else to reproach him with. It was his character as a prophet that they designed to abuse. The honour God had crowned him with should have been sufficient to cover his bald head and protect him from their scoffs. They bade him go up, perhaps reflecting on the assumption of Elijah: "Thy master," they say, "has gone up; why dost not thou go up after him? Where is the fiery chariot? When shall we be rid of thee too?" These children said as they were taught; they had learned of their idolatrous parents to call foul names and give bad language, especially to prophets. These young cocks, as we say, crowed after the old ones. Perhaps their parents did at this time send them out and set them on, that, if possible, they might keep the prophet out of their town. 2. A specimen of that ruin which came down upon Israel at last, for misusing God's prophets, and of which this was intended to give them fair warning. Elisha heard their taunts, a good while, with patience; but at length the fire of holy zeal for God was kindled in his breast by the continued provocation, and he turned and looked upon them, to try if a grave and severe look would put them out of countenance and oblige them to retire, to see if he could discern in their faces any marks of ingenuousness; but they were not ashamed, neither could they blush; and therefore he cursed them in the name of the Lord, both imprecated and denounced the following judgment, not in personal revenge for the indignity done to himself, but as the mouth of divine justice to punish the dishonour done to God. His summons was immediately obeyed. two she-bears (bears perhaps robbed of their whelps) came out of an adjacent wood, and presently killed forty-two children, v. 24. Now in this, (1.) The prophet must be justified, for he did it by divine impulse. Had the curse come from any bad principle God would not have said Amen to it. We may think it would have been better to have called for two rods for the correction of these children than two bears for the destruction of them. But Elisha knew, by the Spirit, the bad character of these children. He knew what a generation of vipers those were, and what mischievous enemies they would be to God's prophets if they should live to be men, who began so early to be abusive to them. He intended hereby to punish the parents and to make them afraid of God's judgments. (2.) God must be glorified as a righteous God, that hates sin, and will reckon for it, even in little children. Let the wicked wretched brood make our flesh tremble for fear of God. Let little children be afraid of speaking wicked words, for God notices what they say,. Let them not mock any for their defects in mind or body, but pity them rather; especially let them know that it is at their peril if they jeer God's people or ministers, and scoff at any for well-doing. Let parents, that would have comfort in their children, train them up well, and do their utmost betimes to drive out the foolishness that is bound up in their hearts; for, as bishop Hall says, "In vain do we look for good from those children whose education we have neglected; and in vain do we grieve for those miscarriages which our care might have prevented." Elisha comes to Bethel and fears not the revenges of the bereaved parents; God, who bade him do what he did, he knew would bear him out. Thence he goes to Mount Carmel (v. 25), where it is probable there was a religious house fit for retirement and contemplation. Thence he returned to Samaria, where, being a public place, this father of the prophets might be most serviceable. Bishop Hall observes here, "That he can never be a profitable seer who is either always or never alone."

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Alphabetical: And Carmel from he Mount on returned Samaria there to went

Bible Browser

Elijah's Translation and Elisha's Deathbed
And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof.'--2 KINGS ii. 12. '...And Joash, the King of Israel, came down unto him, and wept over his face, and said. O my father, my father, the chariot of Israel and the horsemen thereof.'--2 KINGS xiii. U. The scenes and the speakers are strangely different in these two incidents. The one scene is that mysterious translation on the further bank of the Jordan, when a mortal was swept up to heaven in a …
Alexander Maclaren—Expositions of Holy Scripture

The Chariot of Fire
'And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. 2. And Elijah said unto Elisha, Tarry here, I pray thee; for the Lord hath sent me to Beth-el. And Elisha said unto him, As the Lord liveth, and as thy soul liveth, I will not leave thee. 80 they went down to Beth-el 3, And the sons of the prophets that were at Beth-el came forth to Elisha and said unto him, Knowest thou that the Lord will take away thy master from thy head …
Alexander Maclaren—Expositions of Holy Scripture

Gentleness Succeeding Strength
'He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14. And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the Lord God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. 15. And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves …
Alexander Maclaren—Expositions of Holy Scripture

Preparing to Depart
"And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."--2 Kings 2:11. IT seems to me that the departure of Elijah from the world, though of course he did not "die" at all, may furnish us with a very good type of the decease of those saints who, although taken away on a sudden, are not without some previous intimation that in such a manner they will be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 54: 1908

Whether Hope is a Help or a Hindrance to Action?
Objection 1: It would seem that hope is not a help but a hindrance to action. Because hope implies security. But security begets negligence which hinders action. Therefore hope is a hindrance to action. Objection 2: Further, sorrow hinders action, as stated above ([1361]Q[37], A[3]). But hope sometimes causes sorrow: for it is written (Prov. 13:12): "Hope that is deferred afflicteth the soul." Therefore hope hinders action. Objection 3: Further, despair is contrary to hope, as stated above [1362](A[4]). …
Saint Thomas Aquinas—Summa Theologica

Jericho Itself.
We read, that this city was not only wasted by Joshua with fire and sword, but cursed also. "Cursed be he before the Lord, who shall rise up and build that city Jericho," Joshua 6:26. "Nor was another city to be built (says the Talmudists), which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name." And yet I know not by what chance this city crept out of dust and rubbish, lived again, and flourished, and became the second city to Jerusalem. …
John Lightfoot—From the Talmud and Hebraica

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2 …
Lewis Bayly—The Practice of Piety

The Healing of the Waters
In Patriarchal times the Jordan Valley was "well watered everywhere, . . . even as the garden of the Lord." It was in this fair valley that Lot chose to make his home when he "pitched his tent toward Sodom." Genesis 13:10, 12. At the time that the cities of the plain were destroyed, the region round about became a desolate waste, and it has since formed a part of the wilderness of Judea. A portion of the beautiful valley remained, with its life-giving springs and streams, to gladden the heart of …
Ellen Gould White—The Story of Prophets and Kings

The Country of Jericho, and the Situation of the City.
Here we will borrow Josephus' pencil, "Jericho is seated in a plain, yet a certain barren mountain hangs over it, narrow, indeed, but long; for it runs out northward to the country of Scythopolis,--and southward, to the country of Sodom, and the utmost coast of the Asphaltites." Of this mountain mention is made, Joshua 2:22, where the two spies, sent by Joshua, and received by Rahab, are said to "conceal themselves." "Opposite against this, lies a mountain on the other side Jordan, beginning from …
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The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

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E. P. Barrows—Companion to the Bible

The Call of Elisha
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Ellen Gould White—The Story of Prophets and Kings

Epistle vii. To Peter, Domitian, and Elpidius.
To Peter, Domitian, and Elpidius. Gregory to Peter, Domitian, and Elpidius, Bishops [1688] . I rejoice exceedingly that you welcomed with great joy the ordination of the most holy Cyriacus, my brother and fellow-priest. And since we have learnt from the preaching of Paul the apostle that If one member rejoice, all the members rejoice with it (1 Cor. xii. 26), you must needs consider with how great exultation I rejoice with you in this thing, wherein not one member, but many members of Christ have …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life

A Holy Life the Beauty of Christianity: Or, an Exhortation to Christians to be Holy. By John Bunyan.
Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5] London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684. THE EDITOR'S ADVERTISEMENT. This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible

That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
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Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
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