| Barnes' Notes on the Bible On this occasion only do we find Elisha a minister of vengeance. Perhaps it was necessary to show, at the outset of his career as a prophet, that he too, so mild and peaceful could, like Elijah, wield the terrors of God's judgments (1 Kings 19:19 note). The persons really punished were, not so much the children, as the wicked parents 2 Kings 2:23, whose mouth-pieces the children were, and who justly lost the gift of offspring of which they had shown themselves unworthy.
Gill's Exposition of the Entire BibleAnd he turned back, and looked on them,.... With a stern countenance, thereby reproving them, and in order to intimidate them, and make them ashamed, and cause them to leave off, but to no purpose; they repeated their mockeries with great vehemence: and cursed them in the name of the Lord; moved thereunto, not from passion and a spirit of revenge, but by an impulse of the Spirit of God: and there came forth two she bears out of the wood; which are fiercest, and especially when bereaved of their whelps, as these might be; the wood seems to be near to Bethel, perhaps in the wilderness of Bethel, of which see Joshua 8:15, and Reland (y) thinks it is the same with the wood of Ephraim, 2 Samuel 18:6, though the Jews, to increase the miracle, say (z) there was no wood at all, and, if there was, that there were no bears in it; but though those creatures are mostly in northern countries, yet there were of them in Judea, see 1 Samuel 17:34. and tare forty and two children of them; it seems there were more than these; but such a number of them they tore to pieces and destroyed; which was very extraordinary, and was an awful punishment for their wickedness, which they knowingly and willingly committed, and of their parents in them, who had trained them up in such impiety, and put them upon it, and sent them out to do it. (y) Palestin. Illustrat. p. 378. (z) T. Bab. Sotah, fol. 47. 1.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe prophet then turned round and cursed the scoffers in the name of the Lord, and there came two bears out of the wood, and tore forty-two boys of them in pieces. The supposed "immorality of cursing," which Thenius still adduces as a disproof of the historical truth of this miracle, even if it were established, would not affect Elisha only, but would fall back upon the Lord God, who executed the curse of His servant in such a manner upon these worthless boys. And there is no need, in order to justify the judicial miracle, to assume that there was a preconcerted plan which had been devised by the chief rulers of the city out of enmity to the prophet of the Lord, so that the children had merely been put forward (O. v. Gerlach). All that is necessary is to admit that the worthless spirit which prevailed in Bethel was openly manifested in the ridicule of the children, and that these boys knew Elisha, and in his person insulted the prophet of the Lord. If this was the case, then Elisha cursed the boys for the purpose of avenging the honour of the Lord, which had been injured in his person; and the Lord caused this curse to be fulfilled, to punish in the children the sins of the parents, and to inspire the whole city with a salutary dread of His holy majesty. (Note: Augustine, or the author of the Sermo 204 de Tempore (or Sermo 41 de Elisaeo in t. v. of the Opp. August., ed. J. P. Migne, p. 1826), which is attributed to him, gives a similar explanation. "The insolent boys," he says, "are to be supposed to have done this at the instigation of their parents; for they would not have called out if it had displeased their parents." And with regard to the object of the judicial punishment, he says it was inflicted "that the elders might receive a lesson through the smiting of the little ones, and the death of the sons might be a lesson to the parents; and that they might learn to fear the prophet, whom they would not love, notwithstanding the wonders which he performed.")
Geneva Study BibleAnd he turned back, and looked on them, and {n} cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them. (n) Perceiving their malicious heart against the Lord and his word, he asks God to avenge the injury done to him.
Wesley's Notes 2:24 Cursed them - Nor was this punishment too great for the offence, if it be considered, that their mocking proceeded from a great malignity of mind against God; that they mocked not only a man, and an ancient man, whose very age commanded reverence; and a prophet; but even God himself, and that glorious work of God, the assumption of Elijah into heaven; that they might be guilty of many other heinous crimes, which God and the prophet knew; and were guilty of idolatry, which by God's law deserved death; that the idolatrous parents were punished in their children; and that, if any of these children were more innocent, God might have mercy upon their souls, and then this death was not a misery, but a real blessing to them, that they were taken away from that education which was most likely to expose them not only to temporal, but eternal destruction. In the name - Not from any revengeful passion, but by the motion of God's Spirit, and by God's command and commission. God did this, partly, for the terror and caution of all other idolaters and prophane persons who abounded in that place; partly, to vindicate the honour, and maintain the authority of his prophets; and particularly, of Elisha, now especially, in the beginning of his sacred ministry. Children - This Hebrew word signifies not only young children, but also those who are grown up to maturity, as Gen 32:22, 34:4, 37:30, Ruth 1:5.
Matthew Henry's Concise Commentary2:19-25 Observe the miracle of healing the waters. Prophets should make every place to which they come better for them, endeavouring to sweeten bitter spirits, and to make barren souls fruitful, by the word of God, which is like the salt cast into the water by Elisha. It was an apt emblem of the effect produced by the grace of God on the sinful heart of man. Whole families, towns, and cities, sometimes have a new appearance through the preaching of the gospel; wickedness and evil have been changed into fruitfulness in the works of righteousness, which are, through Christ, to the praise and glory of God. Here is a curse on the youths of Bethel, enough to destroy them; it was not a curse causeless, for it was Elisha's character, as God's prophet, that they abused. They bade him go up, reflecting on the taking up of Elijah into heaven. The prophet acted by Divine impulse. If the Holy Spirit had not directed Elisha's solemn curse, the providence of God would not have followed it with judgment. The Lord must be glorified as a righteous God who hates sin, and will reckon for it. Let young persons be afraid of speaking wicked words, for God notices what they say. Let them not mock at any for defects in mind or body; especially it is at their peril, if they 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. And what will be the anguish of those parents, at the day of judgment, who witness the everlasting condemnation of their offspring, occasioned by their own bad example, carelessness, or wicked teaching!
Matthew Henry's Whole Bible CommentaryVerses 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." |
