(23) Went up.--From Jericho, in the plain, Elisha goes now to visit the prophetic community established at Beth-el, the chief seat of the illicit cultus.
By the way.--The way par excellence; the highroad leading directly up to the gates of the town.
Little children.--Young boys (or, lads). Na'ar is not used rhetorically here, as in 1 Chronicles 29:1; 2 Chronicles 13:7. The boys who mocked Elisha might be of various ages, between six or seven years and twenty. "Little children" would not be likely to hit upon a biting sarcasm, nor to sally forth in a body to insult the prophet (2 Kings 2:24).
Mocked.--Habakkuk 1:10. In Syriac and Chaldee the root implies "to praise, and to praise ironically," i.e., to deride.
Go up.--Not "as Elijah was reported to have done;" for the Bethelites knew no more of that than the prophets of Jericho. The word obviously refers to what Elisha was himself doing at the time (2 Kings 2:23). He was probably going up the steep road slowly, and his prophet's mantle attracted attention.
Thou bald head.--Baldness was a reproach (Isaiah 3:17; Isaiah 15:2), and suspicious as one of the marks of leprosy (Leviticus 13:43). Elisha, though still young--he lived fifty years after this (2 Kings 13:14)--may have become bald prematurely.
Verse 23. - And he went up from thence unto Bethel. The ascent is steep and long from the Jordan valley to the highlands of Benjamin, on which Bethel stood, probably one of not less than three thousand feet. The object of Elisha's visit may have been to inform the "sons of the prophets" at Bethel (ver. 3) of the events that had befallen Elijah. And as he was going up by the way - i.e., by the usual road or pathway, for, in the strict sense of the word, roads did not exist in Palestine - there came forth little children out of the city. "Little children" is an unfortunate translation, raising quite a wrong idea of the tender age of the persons spoken cf. On the other hand, Bishop Patrick's assertion that the words are to be "understood of adult persons, who had a hatred to the prophet," is quite untenable. Naarim ketanaim would be best translated (as by our Revisers in the margin) "young lads" - boys, that is, from twelve to fifteen. Such mischievous youths are among the chief nuisances of Oriental towns; they waylay the traveler, deride him, jeer him - are keen to remark any personal defect that he may have, and merciless in flouting it; they dog his steps, shout out their rude remarks, and sometimes proceed from abusive words to violent acts, as the throwing of sticks, or stones, or mud. On this occasion they only got as far as rude words. And mocked him, and said unto him, Go up, thou bald head! go up, thou bald head! It has been maintained that the scoff of the lads contained an allusion to the ascension of Elijah (Patrick, Pool, Clarke), of which they had beard, and was a call upon Elisha to follow his master's example in quitting the world, that they might be no longer troubled with him. But it is not at all apparent that the lads even knew who Elisha was - they would probably have jeered at any aged person with whom they had fallen in; and by "Go up" they merely meant "Go on thy way; 'the force of their jeer was not in the word' aleh, but in the word kereach, "bald head." Baldness was sometimes produced by leprosy, and then made a man unclean (Leviticus 13:42-44); but the boys probably flouted the mere natural defect, in which there was no "uncleanness" (Leviticus 13:40, 41), but which they regarded as a fit subject for ridicule. Their sin was disrespect towards old age, combined, perhaps, with disrespect for the prophetical order, to which they may have known from his dress that Elisha belonged.
2:19-25 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!
And he went up from thence unto Bethel,.... From Jericho, which lay in a plain, to Bethel, situated on an hill, and therefore is said to go up to it; hither he went, to acquaint the sons of the prophets with the assumption of Elijah, to condole their loss of him, and to comfort and encourage them, and confirm his own authority among them as a prophet in his stead:
and as he was going up by the way; the ascent to the city:
there came forth little children out of the city; the word for "children" is used of persons of thirty or forty years of age; and though these are said to be "little", they were so well grown as to be able to go forth out of the city of themselves, without any to guide them, or to take care of them; and were of an age capable not only of taking notice of Elijah's baldness, but knew him to be a prophet, and were able to distinguish between good and evil; and, from a malignant spirit in them, mocked at him as such, and at the assumption of Elijah; which they had knowledge of, and to whom, taught by their idolatrous parents, they had an aversion: some Jewish writers (x) say, they were called "Naarim", which we render "children", because shaken from the commandments, or had shaken off the yoke of the commands; and "little", because they were of little faith:
and mocked him, and said unto him, go up, thou bald head; go up, thou bald head; meaning not up the hill to Bethel, where his coming was not desirable to the greater part in it, being idolaters; and perhaps these children were sent out to intimidate him with their flouts and jeers from entering there; but having heard of Elijah going up to heaven, as was said, they jeeringly bid him go up to heaven after him, and then they should have a good riddance of them both; thus at the same time mocking at him for his baldness, and making a jest of the wondrous work of God, the assumption of Elijah; which, with behaving so irreverently to an hoary head, a prophet of the Lord, was very heinous and wicked, and therefore what befell them need not be wondered at.
By the way.--The way par excellence; the highroad leading directly up to the gates of the town.
Little children.--Young boys (or, lads). Na'ar is not used rhetorically here, as in 1 Chronicles 29:1; 2 Chronicles 13:7. The boys who mocked Elisha might be of various ages, between six or seven years and twenty. "Little children" would not be likely to hit upon a biting sarcasm, nor to sally forth in a body to insult the prophet (2 Kings 2:24).
Mocked.--Habakkuk 1:10. In Syriac and Chaldee the root implies "to praise, and to praise ironically," i.e., to deride.
Go up.--Not "as Elijah was reported to have done;" for the Bethelites knew no more of that than the prophets of Jericho. The word obviously refers to what Elisha was himself doing at the time (2 Kings 2:23). He was probably going up the steep road slowly, and his prophet's mantle attracted attention.
Thou bald head.--Baldness was a reproach (Isaiah 3:17; Isaiah 15:2), and suspicious as one of the marks of leprosy (Leviticus 13:43). Elisha, though still young--he lived fifty years after this (2 Kings 13:14)--may have become bald prematurely.
and as he was going up by the way; the ascent to the city:
there came forth little children out of the city; the word for "children" is used of persons of thirty or forty years of age; and though these are said to be "little", they were so well grown as to be able to go forth out of the city of themselves, without any to guide them, or to take care of them; and were of an age capable not only of taking notice of Elijah's baldness, but knew him to be a prophet, and were able to distinguish between good and evil; and, from a malignant spirit in them, mocked at him as such, and at the assumption of Elijah; which they had knowledge of, and to whom, taught by their idolatrous parents, they had an aversion: some Jewish writers (x) say, they were called "Naarim", which we render "children", because shaken from the commandments, or had shaken off the yoke of the commands; and "little", because they were of little faith:
and mocked him, and said unto him, go up, thou bald head; go up, thou bald head; meaning not up the hill to Bethel, where his coming was not desirable to the greater part in it, being idolaters; and perhaps these children were sent out to intimidate him with their flouts and jeers from entering there; but having heard of Elijah going up to heaven, as was said, they jeeringly bid him go up to heaven after him, and then they should have a good riddance of them both; thus at the same time mocking at him for his baldness, and making a jest of the wondrous work of God, the assumption of Elijah; which, with behaving so irreverently to an hoary head, a prophet of the Lord, was very heinous and wicked, and therefore what befell them need not be wondered at.
(x) T. Bab. Sotah, fol. 46. 2.