What is a mantle in the Bible?

Also 4. The MANTLE, or ROBE meil, described as 'a large tunic, worn over the common one, but without sleeves.' It was worn by priests, Ex. 28:31; 1 Sam. 28:14; Ezra 9:3, 5; by kings and princes, 1 Sam. 18:4; 1 Sam. 24:4, 11; by men of rank, Job 1:20 Job; 2:12: and by women, 2 Sam. 13:18.

The inner garment is the kethoneth, a long tunic worn by men and women. It was made of wool, cotton, or linen. This was the garment God made of skins for Adam and Eve, and what Jacob made of many colours for Joseph. Gen. 3:21; Gen. 37:3, 23-33. It formed part of the priests dress. At times another is worn over it. The bride said she had put off her 'coat' for the night, which was probably the outer one, though the Hebrew word is the same. Cant. 5:3. The kethoneth answers to the χιτών of the N.T., mostly translated 'coat.' The disciples were not to take two when the Lord sent them out. Matt. 10:10. It was this garment of the Lord's that was woven in one piece, John 19:23; and the word is used of the coats made by Dorcas. Acts 9:39.

The other principal garment was the simlah, a cloak, or wide outer mantle, worn by men and women, and in which they wrapped themselves at night. This might be of any texture according to the season, and according to the station in life of the wearer. The peasants often wear such, called an 'abba' of camels' or goats' hair. This garment if taken in pledge had to be returned in the evening, for without it 'wherein shall he sleep?' Ex. 22:26-27; cf. Deut. 24:13. The simlah is the garment that was rent in grief. Gen. 37:34; Gen. 44:13; Joshua 7:6. This corresponds to the ἱμάτιον in the N.T. It is translated 'cloak ' in Matt. 5:40; Luke 6:29; and it is the robe of purple with which the soldiers mocked the Lord. John 19:2, 5. It is the 'garment' the edge of which the woman touched, Matt. 14:36; and the 'garments' of which the scribes and Pharisees enlarged the borders. Matt. 23:5. It is otherwise used for 'garments' in general, as in Matt. 27:35; John 19:23-24; and is often translated 'raiment' and 'clothes.'

Thus, Elijah ignored God's word as to anointing Hazael and Jehu, but found Elisha who was plowing with twelve yoke of oxen. His plowing is typical of the spiritual work he was called to do, in plowing up the consciences of Israel in repentance toward God, in preparation for the seed of the Word of God to be sown.

In finding Elisha, Elijah threw his mantle over him (v.19). The mantle pictures the Spirit of God who invests the recipient with spiritual power. Thus Elisha was to have the same Spirit that Elijah had in reference to serving the Lord. Though Elijah said nothing, Elisha realized what was involved in this. He left his oxen and ran after Elijah, asking him to allow him to kiss his parents goodbye before following him (v.20).

Also he took up the mantle of Elijah that had fallen from him. The mantle speaks of the Spirit of God, the same Spirit that had been on Elijah, but when passed on to Elisha there was a double portion involved. This speaks of the two-fold power of the Spirit of God, giving ministry to Elisha that added the truth of God's grace to the ministry of righteousness. Thus, "grace and truth came through Jesus Christ." (Jn.1:17)

That still small voice spoke to Elijah's conscience, but rather than judging himself there and then, he wrapped his face in his mantle and went out. The mantle speaks of the Spirit of God (2 Ki.2:9,13-14). The mantle was to be worn, but not intended to cover the eyes. Elijah was stubbornly taking the attitude that he had been led by the Spirit of God, as some people do today. They practically make the Spirit of God responsible for their own mistakes. This attitude blinds the eyes, for it is only honest to take the responsibility for our own wrongs.

Elisha clings close to Elijah. He had previously cast his mantle (the symbol of the prophetic office) upon Elisha, and he was then not quite ready to follow him fully. (See 1 Kings 19:19-20. Compare with Luke 9:62.) But now we see Elisha following Elijah from Gilgal to Bethel, from Bethel to Jericho, and from Jericho to Jordan. He proves himself worthy of the mantle, to exercise the holy office as the prophet of the LORD. He covets in answer to Elijah's request a double portion of the spirit which was upon Elijah to rest upon him. (According to the marginal reading, "the portion of the first born son," which was twice as much as that of the other sons. See Deut. 21:17.) Elijah's answer is conditional. If Elisha saw Elijah taken up into heaven, it should be so, and if not, then his request was not to be granted. And while they yet talked the chariot of fire, and horses of fire appeared and Elijah went up by a whirlwind into heaven. The chariot of fire with its horses of fire were the symbol of the presence of the LORD of Hosts (Psalm 104:3-4; Isa. 66:15; Hab. 3:8), but Elijah went up by the whirlwind. We know he was translated; he passed on without dying, but the details of it are not made known.

From the day when, meeting Elisha, Elijah had cast his prophet's mantle upon him, the newcomer had faithfully followed and served his master; moreover, he was only known as the one who "poured water on the hands of Elijah" (1 Kings 19:21; 2 Kings 3:11). As is becoming for a true servant, until he enters upon his public ministry he keeps himself in the background and one hears no more said of him. While possessing the prophetic mantle which had been conferred upon him by Elijah so that he could exercise judgment over the land of Israel in his stead, he did not use it until his master had been taken up, when he would receive along with a double measure of Elijah's spirit a second prophetic mantle fallen from heaven, which would render him capable of exercising a ministry of grace.

The testimony entrusted to Elisha has, as we have already suggested, a double character corresponding to the double gift of Elijah's mantle (1 Kings 19:19; 2 Kings 2:13) — a character of judgment similar to that which his master, a prophet of the law, had exercised here below, judgment which Christ Himself will not execute until the end of the time of the gospel's grace; and a character of grace toward everyone who would be faithful in Israel, to bring back to these witnesses those whom their testimony will reach, and grace for the conversion of the Gentiles.

Elijah being set aside because he was despondent and discouraged, we may conclude that the prophet in his stead, will be one gifted with a character and purpose quite the contrary — even bold and enduring. We constantly find in Scripture that the notice of a man's secular employment conveys to us an idea of the man's adaptability for future service, and an intimation of the nature of his course. Elisha is found ploughing with twelve yoke of oxen before him, and "he was with the twelfth;" and doubtless a vigorous and a patient husbandman. Elijah passes by and casts his mantle on him, thus intimating, I should suppose, that he was to take the place and calling of the owner of it. Elisha evidently so understood it, but, yielding for a moment to his natural affection, he craves permission to return and kiss his father and mother. The prophet's reply is one fitted to throw him on his own responsibility. "Go back again, for what have I done to thee?" It was for him to judge whether Elijah's action towards him had been a divine call or not. That it was divine, Elisha's spiritual instincts told him; and though his response to it did not rise to the height it might, and which immediate following would have indicated, still his faith, so far as it rose, is followed up by true and suited action. His return to his home is not to remain in it, but to celebrate his surrender of it. "He took a yoke of oxen and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat." He converts the instruments of his occupation into a repast for his neighbours; he disposes of his possessions for the benefit of others; at one and the same moment declaring his readiness to surrender for the Lord, and his benevolence for his people; he, in a measure, sold what he had and gave to the poor, and "then he arose, went after Elijah and ministered to him." The first answer to God's call in the soul is very indicative of the order and character of that life throughout its course, and we shall find it thus with Elisha. Though he hesitates at first, he eventually determines and follows Elijah, and that not grudgingly or of necessity, but as one who celebrates his deed with a hearty good will. And thus it is that he enters on a course where he is to be a minister and a witness of the most remarkable of God's ways and works.

Elisha, who had been with Elijah on the crossing of the Jordan, again faces the waters of death, but travelling in the same direction that Israel had taken. How was he to get across the river? He had the same resource as Elijah, set forth in Elijah’s mantle. When Elijah divided the waters there is no record of him speaking, but Elisha shows us that the power was in that which the mantle signified and not in the mantle itself, for he said, as he struck the waters, “Where is the Lord God of Elijah?” and the same divine power that had divided the waters for Elijah divided them for Elisha.