Commentary on 2 Kings 2:1-2, 6-14

In the second chapter of 2 Kings, the biblical writers recount the ascension of the prophet Elijah to heaven and the succession of his protégé, Elisha. Interestingly, although Elisha is named as Elijah’s successor in 1 Kings 19, the transfer of prophetic authority and responsibility does not occur until 2 Kings 2:13. After accompanying Elijah to Samaria, where the prophet pronounces the death of King Ahaziah, Elisha refuses to leave Elijah’s side and accompanies him as he travels across the Jordan River to Gilgal; from Gilgal, further west to Bethel; from Bethel, southeast to Jericho; and from Jericho, eastward to the Jordan River again (2 Kings 2:3–8).

In the final stages of their time together, Elijah and Elisha find themselves on the other side of the Jordan River. Once there, Elisha famously asks to inherit a double share of Elijah’s spirit, and the prophet assures Elisha that if he witnesses his “being taken” (verse 10), he will receive his double portion. In the climax of the Elijah–Elisha narrative, suddenly a chariot of fire and horses of fire separate Elisha from Elijah, and the prophet ascends to heaven in a whirlwind. After picking up Elijah’s discarded mantle, Elisha begins his ministry as a prophet.

The entire second chapter of 2 Kings contains Elisha-centered stories. Our focal text details the beginning of Elisha’s prophetic ministry (verses 6–14), but after he crosses back over the Jordan River, the prophetic community affirms him as Elijah’s successor (verses 15–18). Then, while still in Jericho, Elisha performs a miracle involving unhealthy water (verses 19–22) before cursing some young boys for teasing him while he is on his way to Bethel (verses 23–25).

Commentary

As a successor to Elijah, Elisha travels extensively. For Elisha, the Jordan River and the crossing of the river figure prominently in his ministry. Elisha crosses the Jordan River seemingly to receive Elijah’s prophetic mantle and then crosses back over the Jordan to begin his own ministry. As a result of crossing the Jordan River, Elisha becomes a prophet. But Elisha is not the only prominent biblical character for whom crossing the Jordan River is transformative.

Jacob crosses the Jabbok (an eastern tributary of the Jordan River), wrestles with a man through the night (Genesis 32:22–32), and limps away with his hip out of its socket. Because of that crossing, Jacob becomes Israel. Joshua and the Israelites cross the Jordan River and occupy the land of Canaan (Joshua 3–5). As a result of crossing the Jordan River, the Israelites become the beneficiaries of the promise made to Abraham in Genesis (see Genesis 15:18–21; 17:8).

It seems there is something transformative about crossing the Jordan River in the biblical text. Moreover, the biblical writers may not have been the only ones who recognized the power of the Jordan. The Songs of Zion, a modern collection of hymns and other liturgical pieces (in other words, hymns, spirituals, and chants) that reflect the music of diverse African American heritages, traditions, and worship experiences, contains the song “I Stood on the River of Jordan.” The lyrics of this song portray the singer watching ships sail on “de ribber ob Jerdon” and encouraging their listeners to rejoice and be ready to see the ship pass by. It appears the listeners should celebrate and prepare themselves because the ship on the Jordan River represents transport from the oppressive world of slavery to a place of eternal freedom. As a result of traversing the Jordan River, the oppressed become free.

In his book The Spirituals and the Blues, theologian James Cone offers two basic meanings of the Jordan River as a symbol in African American spirituals. First, the Jordan represents death—a death that was typically seen as liberation from the harsh realities of slave life. Thus, “crossing Jordan” was a theme of going home to restore a community lost in oppression and slavery.¹

To that end, in the arrangement of the spiritual by American composer and arranger of choral music Moses Hogan, the singer witnesses loved ones being taken away on ships sailing the Jordan River. Instead of mourning the loss that comes with death, the spiritualist celebrates—“Glory Hallelujah!”—that the loved one is being taken away from the oppression of life as an enslaved person. To others, the caution is to be ready when the ship sails by, such that they, too, will die and experience freedom from their state on earth.

Later, the a cappella gospel group Take 6 speaks to the Jordan River, directing the river to “get back,” as if it is a barrier between them and Jesus. The goal is to cross the river to be with Jesus. In both instances, the Jordan River represents the boundary between earth and heaven; one must cross the Jordan, either on a ship or via human conveyance, to experience the elation—“My soul got happy”—of heaven.

For modern-day readers, the meaning of the Jordan River in our focal passage may not be the most relevant concern. Modern readers should concern themselves with the identification of the metaphorical Jordan Rivers in their lives. What situation do we need to “cross over” or resolve in order to move into the next phase of our life? What hard thing must we confront to live fully and freely in our ministry? Following Elisha’s example, there is a pragmatic need to cross the metaphorical Jordans in our lives.

When we cross our Jordan Rivers, we should possess something different—something that will help us in our earthly ministry. We should also understand aspects of our ministry because we will have witnessed someone else doing something similar. The move here may be around being confident that we can do the thing. Elisha’s confidence came from having journeyed alongside Elijah and from learning as he acted in the role of prophet. Elisha’s confidence may also have been emboldened by the mantle he wore.

Finally, when we cross the Jordan Rivers in our lives, others should notice a difference. Allowing Elisha to be a cautionary tale, when we cross the Jordan River in our lives, we should be careful with how we use our new power and status. Just because we can cause harm, it does not mean we should cause harm.

Notes

1. James H. Cone, The Spirituals and the Blues, 50^th Anniversary ed. (Maryknoll, NY: Orbis, 2022). Also, see Daniel L. Smith-Christopher, “The River Jordan in Early African American Spirituals,” Bible Odyssey, June 20, 2017, https://bibleodyssey.com/articles/the-river-jordan-in-early-african-american-spirituals.