1v.2 The enquiry of Beelzebub highlights Ahaziah's faithlessness. Israel should have taught the nations about Yahweh rather than go to those nations and their Gods for support.
Given the futility of this appeal it is amazing that the leaders in Jesus' day Matthew 12:24 accuse Jesus of using this same God. Thus the magnitude of their blasphemy is seen.

2 v.24 The way in which the bears killed the forty two 'children' shows that Leviticus 26:22 was fulfilled on them.

1:9-16 One wonders why Ahaziah thought he could take Elijah given that Jezebel had not managed it. Even if he had thought to try after the deaths of the two bands of fifty he would stop.

2:2,4,6 The way in which Elijah tried to get Elisha not to go with him proved a test of Elisha's willingness to go wherever he was required I the service of God. Obstacles might be put in our way in our work in Christ but they should not stop our activity.

1:4 Elijah's warning to Ahaziah  'shalt surely die' quotes Genesis 2:17 - thus emphasising the reason for his death = He was following the way of the serpent.

2:23-24 The taunt 'go up thou bald head' would seem to be a taunt based upon the fact that Elijah had gone up in a chariot. The 'little children', having seen the end of the prophet Elijah, were looking for Elisha to disappear off the scene in the same way. An indication that these 'little children' were pleased to see the end of a prophet of the Lord.

1:10 The way in which Elijah called down fire on those who sought to take him is the basis for the way in which the two witnesses (Rev 11:5) behave.

2:15 The resting of the spirit of Elijah on Elisha is like the holy spirit descending like a dove (Matt 3:16) on Jesus.

Vs.2,4,6 Elijah asked Elisha to tarry three times but he refused to leave him.  This echoes Naomi and Ruth.  Naomi urged Ruth to return to her people three times but she refused to leave (Ruth 1:8,12, 15-17). 

These episodes demonstrate loyalty beyond the loyalty to either Elijah or Naomi.  They really display loyalty to Yahweh, the God of Elijah and Naomi. 

A contrast to consider is that of Peter's denial (Matt 26:69-75).  Peter turned away from his master Jesus, three times, by wilful denial. Elisha turned to his master Elijah, three times ,by staying with him.  What do we choose to do with our master?

1:13  The third captain had a dilemma. He had to obey the king – because he believed in God! So he did the king’s bidding and then pleaded with the prophet.

2:19-24  Jericho was the first city taken by Joshua. But it was ‘barren’. Elisha healed the bareness. Bethel – the house of God, on the other hand, as barren of spiritual youths for it was from there that they came and mocked Elisha.

2:11 Elijah was taken up to (or into) heaven.  The word heaven in Hebrew is shamayim, which means the sky, as well as God's dwelling place.  It is clear that in Elijah's case it means the former. 

2:16,17 Why would the prophets be intent on searching for Elijah if their belief was that he was transported to God's dwelling place?  The fact that Yahweh did not want Elijah to be found does not alter the fact that he was buried on earth.  Yahweh did not want Moses' burial site to be found either (Deut 34:6). 

And, John confirms that the only man ever to be in the presence of Yahweh in heaven, His dwelling place, is the risen Christ (John 1:18 - see the KJV rather than modern versions, in this case).

1:15-16 So the king receives the same message as he had already heard in verse :4. One wonders whether he had thought that if he had seen the prophet face to face he would have got a different message.

1:18 The Biblical narrative are always highly selective. They are God’s view of events. Not those of a mere historian. So we learn, here, that God wants us to focus on just one event in the life of Ahaziah. That event shows his complete reliance upon the false gods and lack of reliance upon the God of Israel.

1:1 Moab, had been subdued by David.  But in the reign of Ahaziah, Moab rebelled against Israel (2Kin 3:4,5).

It would be in the reign of Jehoram, Ahaziah’s son, that Edom would, similarly, rebel against Israel (2Chron 21:8-10) .

1:2 Baal-Zebub (Lord of the Fly), the god of the Philistines, is the god to whom the Pharisees accredited Jesus’ miraculous power (Matt 12:24).

1:9 Ahaziah, the son of Ahab and Jezebel, had been taught idolatry well.  But, he knew full well who Elijah was, also.  Instead of acceding to Elijah’s words from Yahweh, Ahaziah had the gall to think that he could apprehend Yahweh’s prophet. Unfortunate, disastrous results followed (vs.9-12).

1:17 Yahweh’s will was accomplished, but only after the arrogance of Ahaziah had cost 100 lives. 

2:9 Elisha asked for a double portion of Yahweh’s spirit.  We know that Elisha received this double portion because everything that Elisha did was twice what Elijah did. For example, the famine under Elijah was three-and-a-half years long, while the famine under Elisha was seven years in length (2Kin 8:1;James 5:17).  As you read, look for other examples.

2:12 Prophets were allowed to rend their garments (in grief), but a high priest, under the Law, was not allowed to do this (Lev 21:10).  However, that did not stop Caiaphas at the trial of Jesus (Matt 26:65).

2:21,22 Elisha is a Christ-type. When Jesus returns to earth, He will heal the waters of the Salt Sea, and life will return, and the countryside will flourish (Eze 47:10; Zech 14:8).

2Kin 1:2 - Ahaziah ignored the commands for safety (Deut 22:8).

2Kin 1:8 - Elijah somewhat resembled John the Baptist (Matt 3:4).

2Kin 1:13-15 - at the third time Elijah rose up and life was spared; perhaps the groups of 50 (2Kin 1:9-14;2Kin 2:7,16) echo the millenial judgment day where some are not accepted and the day of  Jubilee where some who humbled themselves before God are freed from bondage to sin and death. 

2Kin 2:8,14 - perhaps we have an echo here of the baptisms by John the Baptist and of those baptized in Christ. 2Kin 2:17 - at the end of three days no body was found; John 20:2 - Christ's tomb was empty at the end of three days as he rose up and was given life. 2Kin 2:11 - perhaps we have an echo of Christ ascending into heaven (Acts 1:9-11;John 3:13).

2Kin 2:2 - this "Gilgal" [(1537) means "a wheel, rolling"] probably was not the low lying Gilgal at the Jordan where Israel was circumsized a second time on entering the holy land when the reproach of Egypt was rolled away (Josh 5:2,9); the lower lying "Bethel" [(1008) means "house of God"] was named by Jacob who had the vision of a ladder that linked heaven and earth (Gen 28:10-22;Gen 35:14-15).

2Kin 2:4 - "Jericho" [(3405) means "fragrant, city of palms, city of the moon, its month"] has some explanatory references (Deut 34:3;2Chron 28:15;Judg 1:16).

2Kin 2:6,14,15 - "Jordan" [(3383) means "descender, a descender"] is aptly named as the river starts from snow covered Mount Hermon 9000 feet above sea level and descends to the Dead Sea 1390 feet below sea level; along the way the Jordan passes through a city named "Adam" (Josh 3:16) and goes from life to death in the Dead Sea, perhaps symbolic of the progress of mankind which terminates in the grave; three men were magnified in the eyes of their contemporaries through crossing or coming out of the Jordan - first was "Joshua" (Heb. means "Yahweh will save" - Josh 3:7,10), second was "Elisha" (Heb. means "God is salvation") and third was "Jesus" (Grk. means "Yahweh will save" - Matt 3:17) who conquered the power of the flesh as it flowed from Adam to the corrupting Sea of Death - Jesus now guides believers through the waters of baptism to the promised land.

 2Kin 2:9-11 - this inheritance of a double portion may suggest the right of succession as with the first born and thus may be an echo of Christ (Deut 21:17;Rom 8:29).

2Kin 2:19-22 - making water wholesome or healed by using salt may have a symbolic meaning in that water sometimes suggests teaching from the word (John 4:6-15;John 7:37-38;1Cor 3:6;Eph 5:26) and salt which can indicate a covenant (such as the covenant to Abraham) and is added to a sacrifice, perhaps suggests purity, healing and preserving (Num 18:19;Lev 2:13) - Christ's sacrifice offers a purification, healing and preservation of those in the Word.

Vs.1,2 The overthrow of Babylon was not synonymous with Nebuchadnezzar.  Nebuchadnezzar II ruled Babylon from 605 to 562 BC.  Cyrus II moved into Babylon (without a fight) in 539 BC.  At that time, Nabonidus ruled Babylon through his son, Belshazzar, who acted as regent. 

Babylon is characterized as evil, the symbol of which is carried forward to Revelation.  But, this  has more to do with Nimrod's Babylon than Nebuchadnezzar's.  In fact, Yahweh had a special relationship with Nebuchadnezzar. 

He taught him, chastised him, and groomed him.  In the process, Nebuchadnezzar humbled himself.  This was not unlike our own experiences with Yahweh. Through Yahweh's forgiveness and mercy, we cannot discount Nebuchadnezzar's being in the Kingdom. 

50:19 In saying that He will bring Israel ‘to his habitation’ the prophet is quoting the song of Moses– Exo 15:2 – showing that there would be a deliverance like the Exodus from Egypt in due time.

Vs.10,11 Yahweh will destroy the wicked, but it does not give Him pleasure to do so (Eze 33:11).  He expects His own people to have the same attitude (Prov 24:17).  It is no wonder, then, that Babylon would be destroyed because they took pleasure in the downfall of Judah.  Babylon's pride would ensure its destruction (Prov 16:18; vs.31,32).

50:4 Notice that it is ‘Israel and Judah’ that are to return. This did not happen in the days of Ezra and Nehemiah. Only Judah returned at that time. Israel had been taken captive by the Assyrians some time earlier. Therefore this prophecy will only be completely fulfilled when Christ returns and Israel are finally regathered.

50:4  That Israel and Judah will come ‘with weeping’ is the time when Zech 12:10 says Israel will recognise Jesus as their Messiah.

50:6 God had promised a ‘rest’ which was their entry into the land under Joshua. However the people had rebelled against God’s offer right from those days right up to now.

V.3 The Medes are referenced here.

Vs.4,5,19 These verses are talking about the restoration of the temple and the Land under Nehemiah.

Vs.13,39 See Isa 13:20.

V.21 Merathaim means double rebellion, and is an epithet for Babylon. Pekod (means visitation) is another name pertinent to Babylon, as she would be visited in judgment (v.27).

V.37 The mingled people (KJV); foreign troops (ESV) were also part of total Babylon (e.g. Jer 25:20,24).

You may have been wondering why this prophecy is completely incorrect.

Or that's what we would think if we applied it to Babylon's fall to the Medes and Persians. As has already been said in other comments for this chapter, Cyrus took the city quickly and almost peacefully. We can see in Daniel's account that he merely switched allegiance and served the new regime.

Yet in this prophecy there is total destruction:

50:6 That Israel had been ‘lost sheep’ and their shepherds had neglected them is also the theme of Ezekiel to those in captivity – Eze 34:1-22. Ezekiel makes the same point as Jeremiah – that the ‘lost sheep’ will be saved.

Yet strangely these people are held up for us as an example. In v1-4 Paul says that they were part of God's ecclesia as we are. In v11 he says explicitly that we are to think of them as our examples. And what's the reason for this? Because "with most of them was God not best pleased" (v5). These people whose lives are recorded for us, can save us from the fate that they suffered, because by looking at their fate we can take warning. If we will only take an honest look at our own way of life, and compare it to theirs, we may turn our hearts to God and save ourselves from such judgment. The warning of Paul is quite clear. "with most of them was God not best pleased, for their bodies were scattered in the wilderness". If we are not to be amongst the majority who will likewise perish, we need to heed the warning…. "let him who thinks he stands take heed lest he fall" (v12).

1Cor 10:13 - All of us have been tempted/tried (3985) some more than others. We read here that God will not let us be tempted beyond what we can bear but will provide a way of escape. Noting how some are sorely tried one Sister had an interesting insight on this passage. She suggested we might be tempted/tried more than we think we can endure but not more than we can truly bear. 

-

10:1-4 Notice the repetition of ‘all’. This might seem almost unnecessary. However against the background of the divided and partisan ecclesia at Corinth it is important as it emphasises the unity of the ecclesia. We are all in the same situation whoever we are.

V.24 The epitome of Christ was His selfless character (1John 3:16).  Paul exhorts brethren to be like Him when he says: Let no one seek his own good, but the good of his neighbor (ESV). If we could just remember this one thing, then the problems between ourselves would not exist.

10:15In speaking of the Corinthians as ‘wise’ and asking them to ‘judge’ Paul is harking back to his words to them in 1Cor 6:5

V.2 Moses was a type of Christ.  He was the mediator of the Old Covenant.  Israel was baptized (symbolic acceptance) into the Old Covenant.  Jesus fulfilled the Old Covenant (Matt 5:17).  He became the mediator of the New Covenant (Heb 12:24). To be spiritually associated with Jesus, one must be baptized into His name, after believing the Gospel He taught (Mark 16:16). 

10:1-5 The repeated ‘all’ is contrasted with ‘many’. Potentially all of those who me out of Egypt could have entered the land of promise. However the experiences of life caused many to fall and die in the wilderness. This is the warning that Paul is presenting to these Corinthians who rested in their ‘knowledge’

V.10 Murmuring (grumbling) is not acceptable for the follower of Jesus (John 6:43).

V.12 If we are satisfied with our walk, then we had better re-evaluate the situation really quickly (Eph 5:15).

V.13 It is sure that trials and temptations will beset the disciple of Jesus. They are tests of faith, and opportunities to gain character.  Accept them, and deal with them in faith. Then success will follow.  If one complains and becomes angry, then failure will ensue (James 1:2,3).

Vs.16-18 This is a profound truth.  All true believers in Jesus, His brothers and sisters, are one bread, one body because they are all one in Christ. They are the temple of God.  Should brothers and sisters not, therefore, have love and respect for each other, seeing that this is such a high calling? (1Cor 3:16).

10:14 In calling the believers in Corinth ‘wise men’ he is haring back to their own claims to have ‘knowledge’1Cor 8:11 for example.

1Cor 10:1-4 - they drank from the same spiritual rock which was Christ. John 4:7-15 - Christ will give living water / eternal life. Num 20:2-13 - Moses struck the rock and he echoed Israel smiting Christ - in each case thirst was quenched be it literally or spiritually.  Rev 21:6-7 - the water of life to he who overcomes.

The above was derived from a talk given by Roy Buser (4/11/10).

v13 is important. When we escape temptation we may feel personally that God has worked miracles to achieve it. And our escape may simply be down to the timing of events, so that no-one else knows how close a call we've had. This lesson is acted out for us in the old testament, where David was in an impossible situation, yet God gave him a miraculous escape.  He called the place the "rock of escape" so that everyone else would know it too (1Sam 23:24-28).