2 Reis 2
Bob Utley · Citado em PreceptAustin
2 Reis 2
Utley - We must distinguish between translation ‒ Enoch and Elijah; resuscitation, brought back to physical life but must die again and resurrection, a new body prepared for eternity (only Jesus, so far) (See WHERE ARE THE DEAD?; THE HEAVENS AND THE THIRD HEAVEN) "by a whirlwind" In Isaiah 66:15 both the chariot of God and the whirlwind are YHWH's servants in judgment, but here, for blessing. This same dualism is connected to the whirlwind. for judgment ‒ Ps. 107:25: Isa. 29:6; 40:24; 41:16; Jer. 23:19; 30:23; Ezek. 13:11,13; in Job 1:19 it is called "a great wind," in Jonah 1:4 called "a great wind. . .a great storm" a symbol of YHWH's presence ‒ Job 38:1; 40:6; Ps. 48:8; Ezek. 1:4; in Zech. 9:14 as "strong winds from the south"; in 1 Kgs. 19:11 it is called "a great and strong wind" Peter Pett: The events that will follow, in which YHWH’s power through his prophet Elisha is remarkably revealed, were crucial to the maintenance of faith in YHWH at a time of gross apostasy. Just as YHWH through Moses had boosted the faith of Israel at the Exodus with specific miracles, and just as Jesus Himself would evidence His Messiahship by even greater miracles (Matthew 11:2-6), followed by miracles which accredited His Apostles (Mark 16:17-18; Acts 4:29-30; Acts 5:12; Hebrews 2:3-4) so now in these perilous times for Yahwism (the worship of YHWH, the God of Israel), God encouraged the faithful by miracles, some of which were remarkably similar, although lesser in extent, to those of Jesus. To call them pointless, as some have done, is to ignore the privations and dangers facing the ‘sons of the prophets’ and all true Yahwists, dangers under which the very core of the faithful in Israel were living. Under such circumstances they needed their faith boosted in special ways. Charles Cowman - 2 KINGS 2:1 The length of our life in this world is in the hands of God. We have no independent lease of life, so that we may decide of our own accord that we will remain for a year, or ten, or twenty years on earth. We have only a lease at the will of God. Elijah went when God called him. The record does not say that when Elijah saw that his work was done, he decided that it was time for him to go to Heaven; there is nothing of the kind. It is simply written, “when the Lord would take Elijah up to Heaven.” Our lives are just as certainly at the disposal to God as was Elijah’s, and we have no power that Elijah did not have to stay the hand of God when He would call us away. James Smith - ELISHA; OR, EQUIPPED FOR SERVICE 2 KINGS 2:1–15 “Only work that is for God alone Hath an increasing guerdon of delight; A guerdon unaffected by the sight Of great success, nor by its loss o’erthrown.” —Havergal. While at the plough “Elijah cast his mantle upon him” (1 Kings 19:19). Having been overshadowed with the prophetic mantle, is the sure evidence of being “Called of God.” Elisha did not preach as a candidate. The “Call” of God is always accompanied with the needed fitness (see Lev. 8. vv. 1, 6, 13, 24, 30; Isa. 6). Let us look at Elisha as a type of the faithful servant of Christ. He— I. Follows his Master’s Footsteps. “As thy soul liveth, I will not leave thee” (vv. 2–6). He followed his master from Bethel—the House of God—to Jordan, the place of Death and Separation. Personal devotion ought to keep us walking closely with the Master (Ruth 1:16). Peter followed afar off, and we know the consequence. II. Shares his Master’s Victory. “The waters were divided, and they two went over on dry ground” (v. 8). As with Elijah, so with Christ, the dark waters of death (Jordan) rolled between him and his ascension into Heaven, but he went through them. We, His followers, now share His victory (Rom. 6:4; Gal. 2:20; 1 Cor. 15:55–57). III. Seeks his Master’s Spirit. “Let a double portion of thy spirit be upon me” (v. 9). He loved to be with his master, now he seeks to be like him. This is always the outcome of knowing Jesus—the desire to be made conformable (Phil. 3:10). Every Christian has the common portion of the spirit (Rom. 8:9). How few seem to have the double portion (Acts 19:2; 1John 2:27). Covet earnestly the best gifts. IV. Witnesses his Master’s Glory. “Behold there appeared a chariot of fire, and Elijah went up into Heaven. And-Elisha saw it” (vv. 11, 12). Having followed Christ unto death and burial by faith, we become eye-witnesses of His Resurrection Glory (Rom. 6:11; 2 Peter 1:16, 17). Elisha must follow his master over Jordan to see him taken up. Before Christ lives in us we die with Him (Gal. 2:20). It was such a sight as made him rend his own clothes in pieces (Gen. 37:29). V. Receives his Master’s Gifts. “He took up the mantle of Elijah that fell from him” (v. 13). The mantle falling from the ascending master seems emblematic of the Holy Spirit’s coming after Jesus was glorified. This holy mantle may be accepted or left-unused. To Elisha it was the token of his receiving a double portion of his master’s spirit. Without this gift we can never, as we ought, beseech men in Christ’s stead (2 Cor. 5:20). VI. Overcomes in his Master’s Name. “He took the mantle and smote the waters, and they parted hither and thither” (v. 14). He overcame by the gift from above. In the name of our Risen Lord, and with the anointing from above, great and mighty things are to be done (Eph. 3:20). See what Peter accomplished after the mantle of power fell upon him (Acts 2:14). VII. Manifests his Master’s Likeness. “When the sons of the prophets saw him, they said, The spirit of Elijah doth rest on Elisha” (v. 15). He did his master’s works, and so reflected his master’s image. Does our life and testimony call forth such a confession (Acts 4:13). Let us rend our own clothes (self-will) in pieces and take up the mantle (Spirit) of our glorified Lord and Master, that we may show forth the power of His resurrection by doing His works (John 14:12–13). J R Miller - " 2 Kings 2:1 When a godly man leaves the world—he does not cease to live. The Lord took Elijah to live in another country, a heavenly one. We are able actually to verify this statement. We have but to turn over to the Gospels to see him again, nearly nine hundred years later, alive, and active still in God's work. "Just then there appeared before them Moses and Elijah, talking with Jesus." Matthew 17:3 It is just as true of the Christians who die in our homes—as it was of this old prophet, that the Lord takes them up into heaven, and that they live on in blessedness forever. One cold autumn day I saw an empty bird's-nest on a tree. It looked desolate and forsaken. But I knew the birds that once were there were living yet, living now in the warm South, beyond the reach of winter's storms, and singing there then sweet songs. There is an empty love nest in many a home, in many a heart—but we know that the dear Christian who is gone—is living with God in heaven. There is comfort in this. There is a suggestion in the way God took Elijah from earth. It was "in a whirlwind." A whirlwind suggests terror. But this wild storm was God's chariot, and it took the prophet up into heaven. Death always seems terrible to nature. Sometimes it comes in form of great terror. But however it may come, it takes God's child home to glory! 2 Kings 2:1–15 - Croft Pentz God worked in various ways through Elijah. Because Elijah was open to God, he was used by God. Elisha would need God’s power to continue God’s work. Elijah was like an evangelist while Elisha was like a pastor. Elisha worked for fourteen years with Elijah. 1. POWER REVEALED—vv. 1–8 2. POWER REQUESTED—vv. 9–11 3. POWER RECEIVED—vv. 12–15 God gives power to men to do His work. He never gives power to man so that it may be used for selfish reasons. Jesus said that we could do greater works—Matthew 12:28; John 14:12. Allow God to work through you. Requirements for Service By Dr. Denis Lyle Scripture: 2 Kings 2:1–18, especially verse 14 He took the mantle of Elijah that fell from him and struck the waters and said, “Where is the LORD, the God of Elijah?” And when he also had struck the waters, they were divided here and there; and Elisha crossed over (NASB). Introduction: Our text for today brings up a very relevant question: what are the requirements for serving the Lord? Elijah was ready to be with the Lord, having reached maturity, while Elisha was just blossoming out. Three requirements for service shine through for us in our passage: 1. The Recognition of Elijah’s God. Notice Elisha’s words, “Where is the LORD, the God of Elijah?” (v. 14). This is not a cry of despair or unbelief. It is the cry of dependence, which rises from the depths of Elisha’s soul. Right at the beginning of his public ministry, Elisha calls on the name of the Lord for he was so conscious of his own unfitness for the task that God had called him to do. Elijah had been translated to a higher sphere of service, but the God of Elijah had not left the world. Elisha’s task depended not on the reputation of Elijah, but on the resources of the living God! Elisha recognized that the God of Elijah was His God also. 2. The Reception of Elijah’s Spirit. The only possession Elijah left behind was his mantle. The mantle is more than a piece of clothing. It’s part of the very personality of the prophet. Elijah’s mantle has spiritual significance. It was the symbol of spiritual power (v. 15) and reminds us of the Holy Spirit. (see John 15:26, 27; Acts 1:8). Elisha proved himself through: A. The Test of Loyalty. What was the purpose of this long walk that took them from Gilgal to Jordan via Bethel and Jericho (vv. 2–6)? Why did Elijah say three times to Elisha, “Stay here please” (vv. 2, 4, 6)? Did he want privacy? Did he wish to spare Elisha the pain of parting? Possibly, but more probably it was to test Elisha’s resolve, loyalty, and fidelity. God entrusts His Spirit to those who give their lives to Jesus. Are you loyal to go wherever He leads? B. The Test of Loneliness. I wonder was there a little hint of jealousy from the other prophets, “Do you know the LORD will take away your master from over you today?” (v. 3). Perhaps they were implying that Elisha’s greatness would be shrunk when he no longer lived under Elijah’s shadow. Elisha surely felt alone. Ministry can be a lonely place, filled with opposition, criticism, and pain. Despite all of this, we must be committed to receive and obey the Spirit. C. The Test of Love. In verse 9, it sounds as if Elijah was giving his associate a blank check. What would Elisha write in the box? What was his heart really set upon? What did he desire above all? When Elisha asked for a double portion of Elijah’s spirit, he was asking that he might be equipped to fully represent his ascended master. He did not want to be a sensation, he wanted to be a servant. Would you pass this test? What is your heart really set upon? What would you write in the box? Do you long to have spiritual power in your ministry? 3. The Revelation of Elijah’s Power. Following the example of Elijah, Elisha turned to the Jordan and struck its waters with the mantle. In his hand it became an instrument of power. Would anyone question our need for the power of the Holy Spirit today? Our lives are often barren, many churches dead, our service often ineffective; we desperately need the power of the Holy Spirit. We need His Spirit in our personal walk as we grow closer to the Savior. We need Him in our public service as we preach the gospel and serve others for His sake. Conclusion: So, “Where is the LORD, the God of Elijah” (v. 14)? Elijah was gone, but his God is still here. Elisha realized this and we must as well! Are you available to God? Will you allow Him to take you, cleanse you, fill you, and use you to His glory? 2 Kings 2:2 Elijah said to Elisha, “Stay here please, for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives and as you yourself live, I will not leave you.” So they went down to Bethel. KJV 2 Kings 2:2 And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel. BGT 2 Kings 2:2 καὶ εἶπεν Ηλιου πρὸς Ελισαιε κάθου δὴ ἐνταῦθα ὅτι κύριος ἀπέσταλκέν με ἕως Βαιθηλ καὶ εἶπεν Ελισαιε ζῇ κύριος καὶ ζῇ ἡ ψυχή σου εἰ καταλείψω σε καὶ ἦλθον εἰς Βαιθηλ LXE 2 Kings 2:2 And Eliu said to Elisaie, Stay here, I pray thee; for God has sent me to Baethel. And Elisaie said, As the Lord lives and thy soul lives, I will not leave thee; so they came to Baethel. NET 2 Kings 2:2 Elijah told Elisha, "Stay here, for the LORD has sent me to Bethel." But Elisha said, "As certainly as the LORD lives and as you live, I will not leave you." So they went down to Bethel. CSB 2 Kings 2:2 and Elijah said to Elisha, "Stay here; the LORD is sending me on to Bethel." But Elisha replied, "As the LORD lives and as you yourself live, I will not leave you." So they went down to Bethel. ESV 2 Kings 2:2 And Elijah said to Elisha, "Please stay here, for the LORD has sent me as far as Bethel." But Elisha said, "As the LORD lives, and as you yourself live, I will not leave you." So they went down to Bethel. NIV 2 Kings 2:2 Elijah said to Elisha, "Stay here; the LORD has sent me to Bethel." But Elisha said, "As surely as the LORD lives and as you live, I will not leave you." So they went down to Bethel. NLT 2 Kings 2:2 And Elijah said to Elisha, "Stay here, for the LORD has told me to go to Bethel." But Elisha replied, "As surely as the LORD lives and you yourself live, I will never leave you!" So they went down together to Bethel. Stay here please,: Ru 1:15,16 2Sa 15:19,20 Joh 6:67,68 As the LORD lives,: 2Ki 2:4,6 4:30 1Sa 1:26 17:55 25:26 Jer 4:2 I will not: Ru 1:16-18 2Sa 15:21 1Jn 2:19 Bethel: Ge 28:19 1Ki 12:29,33 13:1,2 Israel and Judah in 2 Kings (Source: ESV maps) YAHWEH SENDS ELIJAH TO BETHEL Elijah said to Elisha, “Stay here please - Elijah tells Elisha to stay put in Gilgal. Why? The text does not say but one writer thinks it was a test to determine how devoted Elisha was to Elijah. It is like saying "Here is your out if you want it!" This is more likely a deliberate test rather than a dismissal. Similar language appears at each stage of the journey (Gilgal, Bethel, Jericho, Jordan), showing a repeated pattern. Elijah is not trying to abandon Elisha but is giving him opportunities to turn back. Biblically, true calling is often confirmed through perseverance, not convenience. For (term of explanation) the LORD has sent me as far as Bethel - Note that Elijah is moving under divine direction and each destination is purposeful, not random or at the whim of Elijah. Yahweh's specific purpose for sending Elijah to Bethel (see map above) is not stated, but as we see there were other prophets there thus this may have been to encourage them. Walton - Bethel. Bethel was the location of one of the calf shrines and was an important religious center. Its history included the patriarchs (Gen 28), the conquest and settlement (Joshua 8; Judges 1), and Samuel (1 Sam 7), and, for at least a short time, it housed the ark (Jdg 20:26-28) But - Term of contrast. Elijah wants him to stay, but Elisha does not want to stay. Elisha said, “As the LORD lives and as you yourself live, I will not leave you.” - Elisha is saying there is no way he would let Elijah go with him going with him (cf Ruth's words to Naomi Ru 1:16-17+ even with an oath)! As the LORD lives is a classic oath formula, signifying that Elisha will do what he says -- not leave! Elisha is resolved to stick like glue to Elijah. This is the first of Elisha's threefold refusal to abandon Elijah and speaks of his loyalty. Note that this is the first of 3 uses of this exact vow by Elisha to Elijah each time Elijah tells Elisha "STAY HERE" (2Ki 2:2, 4, 6). It is interesting that the prominent woman in Shunem spoke the same vow to Elisha when he told his servant Gehazi to go back to the woman's home to lay his (Elisha's) staff on the woman's dead son. (2Ki 4:28-30+) As the LORD lives and as you yourself live is a double oath formula commonly used in the Old Testament. It expresses intense commitment, solemn loyalty, and unbreakable resolve. “As the LORD lives” is an oath invoking God’s living presence and affirms “By the life of Yahweh, the living God…” It is a solemn vow grounded in God’s reality and faithfulness. In Hebrew this was among the strongest ways to swear an oath. The idea is “As surely as the living God exists (WHICH OF COURSE IS TRUE)…” “As surely as you are alive…” is Elisha's way to say he is binding himself to Elijah’s presence and life. In effect Elisha is saying "As surely as you live, Elijah, I will not leave you.” AS THE LORD LIVES (VOW) - 35V - Jdg. 8:19; Ruth 3:13; 1 Sam. 14:39; 1 Sam. 14:45; 1 Sam. 19:6; 1 Sam. 20:3; 1 Sam. 20:21; 1 Sam. 25:26; 1 Sam. 26:10; 1 Sam. 26:16; 1 Sam. 28:10; 1 Sam. 29:6; 2 Sam. 4:9; 2 Sam. 12:5; 2 Sam. 14:11; 2 Sam. 15:21; 1 Ki. 1:29; 1 Ki. 2:24; 1Ki. 22:14; 2Ki. 2:2; 2Ki. 2:4; 2Ki. 2:6; 2Ki. 4:30; 2Ki. 5:16; 2 Ki. 5:20; 2 Chr. 18:13; Jer. 4:2; Jer. 5:2; Jer. 12:16; Jer. 16:14; Jer. 16:15; Jer. 23:7; Jer. 23:8; Jer. 38:16; Hos. 4:15. One writer (Cogan) prefers translating the phrase as "by the life of Yahweh" with Yahweh understood as sanctioning the oath, thus asserting the truth of the words spoken, with punishment meted out for any falsehood given. Bob Utley - "As the Lord lives" This is a word play on the VERB "to be" (cf. Ex 3:14+) and the covenant name of God, YHWH (Yahweh), which is a form of this VERB. YHWH (Yahweh) is the only-living, ever-living God (ED: AND "EVER LOVING" GOD!). So they went down to Bethel - As discussed in the previous passage, went down signifies they literally descended in elevation from Gilgal. So they indicates Elijah allowed Elisha to remain with him. This fact that they went down would support the premise that this particular "Gilgal" was the one that Israel camped at after crossing the Jordan (next to Jericho) because the elevation of that Gilgal was around 820 feet below sea level. Had Elijah been at that location, the writer hardly would have said he went down to Bethel, for the latter is about 2900+ feet in elevation. These facts explain why the map above has a question mark after Gilgal ("Gilgal?), this Gilgal being more elevated than Bethel. Note on Gilgal - Most scholars agree there were likely multiple sites called "Gilgal" ("stone circle" or "rolling) in ancient Israel, with prominent locations near Jericho (the primary one), but others near Shechem, Ebal/Gerizim, and Galilee, functioning as important cultic, gathering, or boundary spots (See Wikipedia map of several possible Gilgals). Some researchers argue for only one major cult center near Jericho but our present passage would argue against that premise. The confusion arises because "Gilgal" could be a common place name for circular stone structures, leading to several distinct locations mentioned in the Bible. See also What is the importance of Gilgal in the Bible? | GotQuestions.org Peter Pett draws an interesting conclusion that "The significance of the details of the journey should not be overlooked. They moved from Bethel, to Jericho, to the Jordan, followed by the miraculous crossing of the Jordan, which was the precise reversal of what had happened when Israel had first taken possession of Canaan under Joshua. In view of the parallel miracle at the Jordan this surely cannot be coincidental. Elisha would then reverse the journey the opposite way round. It was an indication that YHWH was offering Israel, through Elisha, a new beginning, something which increases the significance of what then happened at Bethel. Gilgal [Easton's Bible Dictionary) rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was "beside the oaks of Moreh," near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel. (2.) The place in "the plains of Jericho," "in the east border of Jericho," where the Israelites first encamped after crossing the Jordan (Josh. 4:19, 20). Here they kept their first Passover in the land of Canaan (5:10) and renewed the rite of circumcision, and so "rolled away the reproach" of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh (18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan. (3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, "went down" to Bethel (2Ki 2:1,2). It is mentioned also in Deut. 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel. QUESTION - What is the significance of Bethel in the Bible? | GotQuestions.org ANSWER - Two towns named Bethel appear in the Bible. The Bethel of lesser significance, a village in the Negev, is mentioned as one of the places where David sent spoils to his friends, the elders of Judah (1 Samuel 30:26–27). Another Bethel, a city of foremost importance in the Bible, was located about 11 miles north of Jerusalem near Ai. A major trading center, Bethel stood at a crossroads, with its north-south road passing through the central hill country from Hebron in the south to Shechem in the north, and its main east-west route leading from Jericho to the Mediterranean Sea. Only Jerusalem is mentioned more frequently than Bethel in the Old Testament. The Hebrew name Bethel means “house of God” and refers to both the city and the site of a major sanctuary that was established there for the northern kingdom of Israel. Bethel sat at the boundary between the tribes of Ephraim and Benjamin and eventually delineated the border between the northern kingdom of Israel and the southern kingdom of Judah. Although Bethel was in the dry hill country, several natural springs supplied water in abundance for its residents. Bethel is first mentioned in the Bible in connection with Abram, who built an altar to God there: “From there [Abram] went on toward the hills east of Bethel and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the LORD and called on the name of the LORD” (Genesis 12:8). After visiting Egypt, Abraham returned to Bethel and offered a sacrifice to God (Genesis 13:3–4). Originally named Luz (Genesis 28:19; Judges 1:23), the city was renamed Bethel by Jacob after the patriarch experienced a remarkable dream there. While traveling from Beersheba to Haran to escape his brother Esau, Jacob stopped for the night in Luz. As he slept, he dreamed of a stairway or ladder that stretched up from earth to heaven. The angels of God were climbing up and down the ladder as God stood at the top (Genesis 28:10–13). The Lord spoke and revealed Himself to Jacob as the God of his fathers. When Jacob awoke, he declared, “How awesome is this place! This is none other than the house of God; this is the gate of heaven” (Genesis 28:17). Then Jacob set up a sacred pillar, named the place Bethel (verses 18–19), and consecrated the site as a place to worship God (verse 21). Many years later, Jacob returned to Bethel, built an altar to God there, and called the place El-Bethel, which means “God of Bethel.” Bethel remained one of the main worship centers of Israel. The ark of the covenant was kept at Bethel for a time, and the people often went there to seek God during times of trouble (Judges 20:18–28). The Bible says Deborah, Rebekah’s nurse, was buried under an oak tree near Bethel (Genesis 35:8), and the better-known Deborah, judge of Israel, held court at a site between Ramah and Bethel (Judges 4:5). During the time of the divided kingdoms, King Jeroboam of Israel established two temples for the northern kingdom, one at Bethel and the other at Dan. In these temples, he set up golden calves (1 Kings 12:26–33). God often sent prophets to preach at Bethel (1 Kings 13:1–10). Many of these prophets pronounced judgment and condemnation on Bethel as a center of idolatry (Amos 3:14; 5:5–6; Hosea 10:15). On Elijah’s last day of ministry on earth, he and Elisha encountered a company of prophets at Bethel. These prophets confirmed Elijah’s soon departure: “Elijah said to Elisha, ‘Stay here; the LORD has sent me to Bethel.’ But Elisha said, ‘As surely as the LORD lives and as you live, I will not leave you.’ So they went down to Bethel. The company of the prophets at Bethel came out to Elisha and asked, ‘Do you know that the LORD is going to take your master from you today?’ ‘Yes, I know,’ Elisha replied, ‘so be quiet’” (2 Kings 2:2–3). Elisha refused to leave Elijah. He was fiercely committed to assuming the older prophet’s mantle and did not want to miss out on the opportunity. After the northern kingdom of Israel fell to the Assyrians, Bethel remained a home for priests (2 Kings 17:28–41). In the seventh century BC, the high places of Bethel were destroyed by King Josiah of Judah as part of his religious reforms (2 Kings 23:4, 13–19). Eventually, by the time of Ezra, the city of Bethel had been burned down and reduced to a small village (Ezra 2:28). Bethel is not referred to in the New Testament. F B
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Utley - "struck the waters" This was to demonstrate his status as a prophet. This type of event occurred during the exodus ‒ Exodus 14; Ps. 114:3-5 crossing the Jordan by Joshua and Israel ‒ Joshua 3-4 and now here later in v. 14, where Elisha's leadership is confirmed YHWH's control of water is a major theme of the OT. WATERS Mantle (0155) addereth from adar = wide (Adar - this root connotes that which is superior to something else, and, therefore, that which is majestic). Esau's hairy garment (Ge 25:25). Prophet's hairy garment (Zech 13:4). A beautiful robe (Josh 7:21, 24) Used 5 times of Elijah's mantle (1Ki. 19:13; 1Ki. 19:19; 2Ki. 2:8; 2Ki. 2:13; 2Ki. 2:14). Gilbrant - "Most of the occurrences of ʾaddereth, are in references to the famous "mantle" or "cloak" which belonged to Elijah. The mantle of Elijah was equivalent to the staff of Moses. Elijah hid his face in this piece of clothing when he heard the "still small voice" of God (1 Ki. 19:13). Elijah called Elisha to follow him by placing the mantle on his shoulders. Before Elijah was carried away by a chariot of fire, he parted the waters of the Jordan by striking it with his mantle. After Elijah was transported to heaven, Elisha picked up the mantle and struck the Jordan in the same manner to cross back over. In this way it was made known that Elisha had taken up where Elijah left off (2 Kings 2). An unusual meaning of ʾaddereth is found in Ezek. 17:8. Apparently, the idea of magnificence or adornment is the connection between a garment and the "splendid," "magnificent" or "noble" vine in Ezekiel's parable. This association is also seen in Zech. 11:3. In this parable, which uses shepherds as characters, the KJV states their "glory" is destroyed. The NIV says their "rich" pastures are destroyed." (Complete Biblical Library) ADDERETH - 12X/12V - arment(1), glory(1), mantle(7), robe(2), splendid(1). Gen. 25:25; Jos. 7:21; Jos. 7:24; 1Ki. 19:13; 1Ki. 19:19; 2Ki. 2:8; 2Ki. 2:13; 2Ki. 2:14; Ezek. 17:8; Jon. 3:6; Zech. 11:3; Zech. 13:4 Easton's Dictionary - Heb. 'addereth, a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet "hairy" (Gen. 25:25; Zech. 13:4, R.V.). It is the word denoting the "goodly Babylonish garment" which Achan coveted (Josh. 7:21). 2 Kings 2:9 When they had crossed over, Elijah said to Elisha, “Ask what I shall do for you before I am taken from you.” And Elisha said, “Please, let a double portion of your spirit be upon me.” KJV 2 Kings 2:9 And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. BGT 2 Kings 2:9 καὶ ἐγένετο ἐν τῷ διαβῆναι αὐτοὺς καὶ Ηλιου εἶπεν πρὸς Ελισαιε αἴτησαι τί ποιήσω σοι πρὶν ἢ ἀναλημφθῆναί με ἀπὸ σοῦ καὶ εἶπεν Ελισαιε γενηθήτω δὴ διπλᾶ ἐν πνεύματί σου ἐπ᾽ ἐμέ LXE 2 Kings 2:9 And it came to pass while they were crossing over, that Eliu said to Elisaie, Ask what I shall do for thee before I am taken up from thee. And Elisaie said, Let there be, I pray thee, a double portion of thy spirit upon me. My Amplified Paraphrase: When they had finished crossing the Jordan—having walked together in fellowship—Elijah turned to Elisha and said, “Tell me what you desire that I should do for you before the LORD carries me away from you.” And Elisha replied with holy boldness, “Please—grant me a double portion of your spirit, the firstborn’s share of the prophetic inheritance—let the same empowering presence, zeal, and God-given effectiveness that rested on you rest upon me, and in even greater measure.” NET 2 Kings 2:9 When they had crossed over, Elijah said to Elisha, "What can I do for you, before I am taken away from you?" Elisha answered, "May I receive a double portion of the prophetic spirit that energizes you." CSB 2 Kings 2:9 After they had crossed over, Elijah said to Elisha, "Tell me what I can do for you before I am taken from you." So Elisha answered, "Please, let me inherit two shares of your spirit." ESV 2 Kings 2:9 When they had crossed, Elijah said to Elisha, "Ask what I shall do for you, before I am taken from you." And Elisha said, "Please let there be a double portion of your spirit on me." NIV 2 Kings 2:9 When they had crossed, Elijah said to Elisha, "Tell me, what can I do for you before I am taken from you?" "Let me inherit a double portion of your spirit," Elisha replied. NLT 2 Kings 2:9 When they came to the other side, Elijah said to Elisha, "Tell me what I can do for you before I am taken away." And Elisha replied, "Please let me inherit a double share of your spirit and become your successor." Ask what: 2Ki 13:14-19 Nu 27:16-23 De 34:9 1Ch 29:18,19 Ps 72:1,20 Lu 24:45-51 Joh 17:9-13 Ac 1:8 8:17 20:25-36 Elisha said: Nu 11:17,25 1Ki 3:9 2Ch 1:9,10 Joh 14:12-14 16:7 1Co 12:31 a double portion: . Nu 27:20 De 21:17 Zec 9:12 12:8 1Ti 5:17 Related Passages: Deuteronomy 21:17+ “But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn. ELISHA'S REQUEST OF ELIJAH DOUBLE PORTION OF SPIRIT When they had crossed over (the Jordan River), Elijah said to Elisha, “Ask what I shall do for you before I am taken from you.” - One is reminded of 1Ki 3:9+ "In Gibeon the LORD appeared to Solomon in a dream at night; and God said, “Ask what you wish Me to give you.” Note that Elijah’s words do not imply power independent of Yahweh. When he says, “Ask what I shall do for you,” he is speaking as God’s appointed servant, not as the source of blessing. Elijah could only ask of God on Elisha’s behalf. The statement however does invite Elisha to articulate his deepest spiritual desire at this most critical moment of succession. The phrase before I am taken from you emphasizes some degree of urgency and clearly a note of finality. Time is short. This is Elijah’s last opportunity to invest personally in Elisha. The phrasing also highlights the relational nature of discipleship, the fact that Elisha is losing not just a prophet, but a spiritual father. Finally, Elijah's question functions as a test of Elisha's priorities. Elijah is not asking what Elisha wants materially (big house, bigger chariot, etc), but what he desires spiritually in order to carry out his ministry and fulfill his calling. Elisha’s response will reveal his heart and whether he seeks status, comfort, or spiritual capacity to carry on God’s work. 🙏 THOUGHT - One might apply this personally - What do you value most - spiritual inheritance and God's glory or temporal success? If God asked you to name your deepest desire today, what would you ask for and why? Have I crossed my “Jordan” or am I lingering on the safe side of obedience? Am I willing to follow faithfully even when the future is unclear? What step of faith has God asked of me before granting greater responsibility? The Jordan River, is a place loaded with biblical meaning for it marked transition, separation, and new beginnings (Josh 3–4). By crossing it, Elijah and Elisha step into a threshold moment for what lies behind is ending for Elijah and what lies ahead is about to begin for Elisha. The question is asked only after this decisive crossing, underscoring that commitment precedes commissioning. F B Meyer suggests "It was with the object of testing the spirit of his friend that the departing seer had urged him again and again to leave him. And it was only when Elisha had stood the test with such unwavering resolution that Elijah was able to give him this carte blanche." And Elisha said, “Please, let a double portion (pî shenayim - literally “a portion of two” or “double share.”) of your spirit be upon me - NET - "May I receive a double portion of the prophetic spirit that energizes you." NLT - "Please let me inherit a double share of your spirit and become your successor." Elisha was not being greedy and asking for a ministry as powerful or more powerful than Elijah. He is asking to be recognized as Elijah’s true successor, the one who would inherit the responsibility and burden of leadership. It is interesting that the number of recorded miracles done by each one of these prophets has Elisha at about twice as many (Some say 28 to 14, Elisha to Elijah but others have lower numbers like 14 to 7). Elisha may have been asking in keeping with the law respecting the first-born (see Dt 21:17+ above), who had the right to receive a double portion of the property of his father. In that regard it is notable that in 2Ki 2:12 Elisha twice addresses Elijah as "Father." Thus Elisha may have considered himself as the "first-born" of Elijah (so to speak), and thus requested a double portion of his spiritual influence. It would be something like Elisha saying “Let me be your rightful spiritual heir to carry on your prophetic ministry with the full blessing and authority of God’s Spirit upon me.” Elisha's request is clearly in the context of knowledge that Elijah was about to depart. And he had also just witnessed a powerful effect of God's Spirit in allowing Elijah to part the Jordan River. Finally, it was Elijah (surely being led by the Spirit) who was prompted to ask Elisha this question. He had a clear sense that this was a passing-of-the-mantle moment (literally and spiritually). Elisha's request shows he realizes that he needs supernatural power to accomplish God's work. Elisha understands that the work ahead cannot be done by talent, courage, or effort alone. What he needed was the same divine enablement to continue God's mission faithfully in the spiritually dark land he was living in. This thought about the absolute necessity of supernatural power mirrors Jesus’ promise to His disciples “but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.” (Acts 1:8+) 🙏 THOUGHT - Beloved, we need to emulate the mindset of Elisha, humbly recognizing that we can do absolutely nothing of God glorifying, eternal value (cf "fruit would remain" - Jn 15:16+) without the enabling power of the Holy Spirit (cf Gal 3:3+, Eph 3:16+), which is manifest in those who abide in the Vine (Jn 15:5+, cf Eph 5:18+). Are you growing weary in your Christian service? Perhaps you need to pause and take a spiritual inventory -- (1) Is this His work or "your" work (see Eph 2:10+)? (2) Am I truly abiding in the Vine, drawing on His Spirit's power to accomplish His work (cf His will)? Perhaps it is time to stop trying in your own strength and start dying to self—seeking moment by moment to rely on His power rather than your own. As I write those words, I assure you I am "looking in the mirror" (so to speak), for my tendency is slip into the "Frank Sinatra" syndrome (so to speak) and "do it my way." (Sinatra's famous song was "I Did It My Way") Believer's Study Bible - The request of Elisha was undoubtedly based upon Deut. 21:17, and meant that he wanted to be the spiritual heir of Elijah. Elijah himself, under God's command, had named Elisha as his successor for carrying on the prophetic word (1 Ki 19:16-21). Elisha's request may also indicate his recognition of the enormous task that lay before him, his great admiration of Elijah, and his awareness of his own limitations. If he was to fill Elijah's shoes, it would take an extra portion of God's enablement. Elijah realized that the request was not within his power, but was in the domain of God, and he left its fulfillment in His hands. Scripture records exactly twice as many miracles through Elisha (28 miracles) as took place through Elijah (14 miracles). Gotquestions adds "The request by Elisha for a double portion of Elijah’s spirit in 2 Kings 2 referred likewise to being doubly blessed in his life and ministry. Interestingly, Scripture records exactly twice as many miracles through Elisha (28 miracles) as took place through Elijah (14 miracles)....The taking of Elijah to heaven, the parting of the water, the response of the company of prophets, and the two additional miracles recorded immediately afterwards all affirm that Elisha’s request for a double portion was both honorable and granted by the Lord. Elisha’s ministry was one of the most influential in the Bible and continues to be remembered today. Elisha asked for the right to be regarded as the successor of Elijah, as his firstborn son in regard to ministry. David
2 Reis 2
Utley - "a chariot of fire and the horses of fire" This chariot of fire was a manifestation of the presence of YHWH. It is similar to the portable throne chariot of Ezekiel 1 and 10. It may also be imagery for YHWH as the Divine Warrior on Israel's behalf (i.e., from the Conquest Period of Holy War). And Elijah went up by a whirlwind (sa'ar; Lxx - susseismos - commotion of air - 1Ki 19:11, Jer 23:19) to heaven - Not only did God provide a chariot and horses of fire but He even provided a whirlwind to translate Elijah to heaven! Notice that the beautiful artwork above is (like so many religious paintings) is not totally accurate (never get your theology from art!) because Elijah was not taken up in a chariot (at least that is not definitely stated) but twice (here and 2Ki 2:1) is said to be taken up by a whirlwind. The purpose of the chariot of fire and horses of fire was to separate Elijah from Elisha. 🙏 THOUGHT - Two men were taken up to heaven without dying, Enoch and Elijah. But the day is coming (and could be imminent) when all living believers will be translated to heaven without dying in the event known as the Rapture (cf 1Co 15:51-55+; 1Th 4:17-18+)! This begs the question - Are you ready? Are you ready and waiting (with anticipation) (see Titus 2:13+ where "looking" = prosdechomai in present tense = looking as your upward as your lifestyle! cf Col 3:2+)? What you are looking for will (should) impact what (Who) you are living for! (See the important truth of Vertical Vision and Horizontal Living) Elijah's home-going was as dramatic as the events that characterized his life! -- Gene Getz It is interesting that Gotquestions.org, a site I love to quote because they are almost always Biblically accurate, seems to be slightly off on this passage for their question asks Why did God take Elijah to heaven in a chariot of fire? The text actually states Elijah went up by a whirlwind. In fairness, could Elijah have gone up in the chariot lifted up by the whirlwind? I suppose that cannot be dogmatically excluded. Heaven will be a fascinating place for many reasons, of course the main one being that we see and fellowship with our Savior forever, but it also may provide resolution to some of the questions we have now such as how Elijah was translated to heaven. Gotquestions.org does have a pertinent comment on this event noting that "God’s awesome display of power to Elisha fitted him for service. Such a display is reminiscent of God’s revealing His power to Moses at the burning bush, fitting Moses for service (Exodus 3:1–10). Heavenly fire is associated with angels in other places in Scripture. When God opened the eyes of Elisha’s servant, he saw an angelic host, described as “horses and chariots of fire all around Elisha” (2 Kings 6:17+)." Rod Mattoon - Once the two men were separated, Elijah was taken up into Heaven, not by the chariot but by a whirlwind or the winds of a severe storm. (Bolding added) These did not bear Elijah into heaven; a whirlwind did that. Bible Knowledge Commentary - Suddenly a fast-approaching chariot... and horses of fire... separated Elijah from Elisha. These did not bear Elijah into heaven; a whirlwind did that. The fiery horses and chariot were symbols of God's power in battle. Horses and chariots were the mightiest means of warfare in that day. God was saying in this event that His power was far greater than any military might. It was this power that Elijah had demonstrated and which Elisha in his wisdom valued so highly (cf. Ex. 14:9, 17; 1 Kings 10:29; Ps. 104:3-4; Isa. 31:1). The whirlwind was actually a storm with lightning and thunder. Like the pillar of cloud that led the Israelites in the wilderness (Ex. 13:21), it represented God's presence. (Bolding added) How fascinatingly ironic that Elijah who had experienced Yahweh in a gentle breeze (1Ki 19:12+) would now experienced Him in a whirlwind. Henry
2 Reis 2
Utley - "Where is the Lord, the God of Elijah?" In English this seems to be a statement of Elisha's lack of faith, but contextually it relates to YHWH's performing signs so that the prophetic band still watching on the hill would know for certain that Elisha is the successor of Elijah (cf. v. 15). Dale Ralph Davis: Just as Joshua 1 addresses the question, How shall we go on now that Moses has died?, so 2 Kings 2 raises—and answers—the question, How can we go on when Elijah is going to be taken from us? . . . So Elijah has been ‘taken’. But it’s all left—power and wisdom, grace and judgment. Elisha asked the right question: Where is the God of Elijah? Answer: Right here, with his struggling, suffering servants. Elijah is gone, Yahweh remains. (1-2 Kings) And when he also had struck the waters - Elisha is acting in faith, trusting that God would answer him with a clear sign. Would the same mantle in his hands have the same miraculous effect it had in Elijah's hands? They were divided here and there and Elisha crossed over - God was in effect saying through the parting of the waters "I am with you, just as I was with Elijah." This was God's way of commissioning Elisha. The parting of the waters when struck by Elijah's mantle would confirm to Elisha that he had received spiritual power like Elijah. And it would also show the 50 sons of the prophets that Elisha was indeed heir to Elijah's prophetic ministry.
2 Reis 2
Utley - "the Spirit of the Lord" This suggestion by the sons of the prophets related to the Spirit transporting someone goes back to 1Ki 18:12+ (also note Acts 8:39+). 2 Kings 2:17 But when they urged him until he was ashamed, he said, “Send.” They sent therefore fifty men; and they searched three days but did not find him. KJV 2 Kings 2:17 And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. BGT 2 Kings 2:17 καὶ παρεβιάσαντο αὐτὸν ἕως ὅτου ᾐσχύνετο καὶ εἶπεν ἀποστείλατε καὶ ἀπέστειλαν πεντήκοντα ἄνδρας καὶ ἐζήτησαν τρεῖς ἡμέρας καὶ οὐχ εὗρον αὐτόν LXE 2 Kings 2:17 And they pressed him until he was ashamed; and he said, Send. And they sent fifty men, and sought three days, and found him not. NET 2 Kings 2:17 But they were so insistent, he became embarrassed. So he said, "Send them out." They sent the fifty men out and they looked for three days, but could not find Elijah. CSB 2 Kings 2:17 However, they urged him to the point of embarrassment, so he said, "Send them." They sent 50 men, who looked for three days but did not find him. ESV 2 Kings 2:17 But when they urged him till he was ashamed, he said, "Send." They sent therefore fifty men. And for three days they sought him but did not find him. NIV 2 Kings 2:17 But they persisted until he was too ashamed to refuse. So he said, "Send them." And they sent fifty men, who searched for three days but did not find him. NLT 2 Kings 2:17 But they kept urging him until they shamed him into agreeing, and he finally said, "All right, send them." So fifty men searched for three days but did not find Elijah. they urged: 2Sa 18:22,23 Lu 11:8 Ro 10:2 found him not: Heb 11:5 ELISHA CAVES IN TO THEIR "NAGGING" But when they urged him - They are showing persistent pressure not faithful inquiry as good students should do. Their urging reflects lingering doubt and a reluctance to fully accept what God had already done in taking Elijah. Until he was ashamed (bosh; Lxx - aischunomai), he said, “Send.” - NLT = "They kept urging him until they shamed him into agreeing, and he finally said, "All right, send them." Elisha's reaction describes social pressure, not spiritual uncertainty. The Hebrew verb bosh conveys embarrassment or discomfort when one’s position is continually challenged. Elisha is not ashamed of God’s power or his conviction, but he yields to avoid further contention. This is concession for the sake of peace, not compromise of belief. In saying send, he gives reluctant permission, but he is not endorsing their actions. Elisha allows the search even though he already knows the outcome. Biblically, Elisha's reluctant acquiescence reflects a leader permitting an unnecessary action so that others may learn through experience what they refused to accept by faith! They sent therefore fifty men - Even this large number in the seach party highlights the scale of their human (fleshly) efforts marshaled against Elisha's words describing divine certainty. And they searched three days but did not find him - They confirm Elisha’s original position and vindicate God’s word. The thoroughness and duration of the search leave no doubt that Elijah was not misplaced or hidden but he was taken by the LORD exactly as announced. They did not find Elijah because he was in heaven. 🙏 THOUGHT - There is an important lesson for all of us in their persistence in the face of God’s clear word to the contrary. Human determination, no matter how sincere, cannot overturn divine revelation. When God has spoken "Thus saith the Lord" and acted decisively, continued insistence does not create new truth but only delays submission. Faith rests in what God has already done and said. Experience may eventually confirm that truth, but obedience should never have to wait for confirmation. What God reveals calls for trust first and understanding follows. Jesus taught this important principle when He declared “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself." (Jn 7:17+) Obedience precedes illumination. Ashamed (put to shame) (0954) bosh Strong says means "properly to pale and by implication to be ashamed, disappointed or delayed." The TWOT says the primary meaning is "to fall into disgrace, normally through failure, either of self or of an object of trust." The word has overtones of being or feeling worthless. Bosh can have several meanings depending on the context - ranging from embarrassment over delay, to disappointment, to public disgrace from failed trust, to social dishonor from folly, and finally to deep moral shame before God. 2Ki. 2:17; 2Ki. 8:11; 2Ki. 19:26. Chris Tiegreen - Faith The One Year Heaven on Earth Devotional: 365 Daily ... - Page 280 So fifty men searched for three days but did not find Elijah. Elisha was still at Jericho when they returned. “Didn’t I tell you not to go?” he asked. 2 Kings 2:17-18 IN WORD The company of prophets wanted to check it out, just to make sure. Maybe the whirlwind had dropped Elijah unceremoniously somewhere in the desert sand. Maybe the visible evidence of Elijah’s spirit resting on Elisha didn’t necessarily imply that Elijah had departed. Maybe they would have among them two prophets fully endowed with God’s Spirit, even though they had already prophesied Elijah’s translation into heaven. Maybe they just couldn’t believe what had allegedly taken place. So, consistent with human nature, they had to go see for themselves. Elisha knew what they’d find: nothing. He knew what he’d seen. For the younger prophet, there was no need to verify what had already been foretold and then clearly witnessed with his own eyes. Searching for evidence to make sure God really did what He said He would do is a futile endeavor. Miracles can’t be discounted by search parties. IN DEED Faith knows what it has seen. It’s fine to speculate about what God has done or what He might do in the future, but faith is not swayed by speculation. It has eyes to see truth, never needing to try to explain away a miracle or look for evidence to contradict it. Faith isn’t gullible, of course; but when God has clearly done something, supporting evidence is superfluous. In what areas of your faith are you still looking for evidence? Nothing is wrong with discernment; we are all required to be wise in what we embrace as coming from God. But once God has answered a prayer, are you skeptical about whether it was really Him? Do you secretly search for alternate explanations? Do you play the role of the seeker until God answers, then play the role of the skeptic afterward? Many believers do. Elisha didn’t. The eyes of faith see God clearly enough to be satisfied. When you have seen God work, be confident in what you have seen. 2 Kings 2:18 They returned to him while he was staying at Jericho; and he said to them, “Did I not say to you, ‘Do not go’?” LEARN TO LISTEN TO THE MASTER They returned to him while he was staying at Jericho; and he said to them, “Did I not say to you, ‘Do not go’?” - The sons of the prophets believed Elijah’s body might have been dropped somewhere by the Spirit of the LORD. Elisha, however, knew better. Elisha does a little educating/discipleship to the sons of the prophets, saying essentially "You should have listened to me." “Did I not say to you, ‘Do not go’?” - This is not harsh rebuke but gentle, authoritative confirmation. Elisha is affirming that his earlier counsel was correct and should have been trusted. The statement underscores that Elijah was not lost—he was taken by God, exactly as Elisha had said. Their return empty-handed proves the futility of searching when God has already spoken. 2 Kings 2:19 Then the men of the city said to Elisha, “Behold now, the situation of this city is pleasant, as my lord sees; but the water is bad and the land is unfruitful.” KJV 2 Kings 2:19 And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. BGT 2 Kings 2:19 καὶ εἶπον οἱ ἄνδρες τῆς πόλεως πρὸς Ελισαιε ἰδοὺ ἡ κατοίκησις τῆς πόλεως ἀγαθή καθὼς ὁ κύριος βλέπει καὶ τὰ ὕδατα πονηρὰ καὶ ἡ γῆ ἀτεκνουμένη LXE 2 Kings 2:19 And the men of the city said to Elisaie, Behold, the situation of the city is good, as our lord sees; but the waters are bad, and the ground barren. NET 2 Kings 2:19 The men of the city said to Elisha, "Look, the city has a good location, as our master can see. But the water is bad and the land doesn't produce crops." CSB 2 Kings 2:19 Then the men of the city said to Elisha, "Even though our lord can see that the city's location is good, the water is bad and the land unfruitful." ESV 2 Kings 2:19 Now the men of the city said to Elisha, "Behold, the situation of this city is pleasant, as my lord sees, but the water is bad, and the land is unfruitful." NIV 2 Kings 2:19 The men of the city said to Elisha, "Look, our lord, this town is well situated, as you can see, but the water is bad and the land is unproductive." NLT 2 Kings 2:19 One day the leaders of the town of Jericho visited Elisha. "We have a problem, my lord," they told him. "This town is located in pleasant surroundings, as you can see. But the water is bad, and the land is unproductive." my Lord see: Nu 12:11 1Ki 18:7,13 1Ti 5:17 the water: Ex 7:19 15:23 Jos 6:17,26 1Ki 16:34 the water is bad and the land is unfruitful.: Ex 23:26 De 28:2-4,11,15-18 Ho 9:14 THE SETTING - BAD WATER IN A PLEASANT CITY Then the men of the city said to Elisha They came to him because they had seen the power of God on his life. They recognized that God had anointed him. They knew that he spoke for God. “Behold, (hinneh; Lxx - idou) now, the situation of this city is pleasant, as my lord sees - Jericho was well located—fertile valley, good climate, strategic position. The men even appeal to Elisha’s eyesight (“as my lord sees”), emphasizing outward appearance. Everything looks good on the surface. but the water is bad - Elisha is presented with a problem of bad water and an unfruitful land (? frequent miscarriages in light of a common use of shakol). The implication is the men of the city knew Elisha had the power to rectify this situation. In an agrarian society, water determines life. If the water source is corrupted, everything downstream suffers. The issue is not cosmetic or temporary; it is foundational. No matter how pleasant the city appears, bad water guarantees long-term barrenness. and the land is unfruitful (shakol; Lxx - ateknoo - to make childless, barren) - the inevitable outcome of the bad source. The Hebrew idea includes miscarriage, loss, and failure to produce. What should bring life instead brings frustration and death. The verse teaches a cause-and-effect relationship: corrupt source → barren results. They come to the man of God, acknowledging that this problem is beyond civic engineering. They recognize that what looks like an environmental issue is, at root, a spiritual problem requiring divine intervention. External advantages cannot overcome internal corruption. Bob Utley on purpose of this miracle - To promote and verify Elisha's ministry of blessing, YHWH "healed" this stream. No more problem for man or beast. Later in history a good spring near Jericho is called "Elisha's spring." Unfruitful (07921)(shakol) means to be bereaved, make childless, miscarry. "to be decimated," "to be reduced." It denotes the "action of losing a child" or other living member of one's estate. This can happen postnatal in the form of death of children, which is a proclamation of divine judgment. It can also happen in the womb, as it was understood in OT times that a stillborn or miscarried fetus was a judgment from Yahweh. This view was common in the ancient Near East, as there are numerous tablets in Akkadian dealing with malformed fetuses and the message that the gods were trying to convey to humans through their unusual occurrences. Baker - A verb meaning to be bereft of (children), deprived of (children). It means to be deprived of children (Gen. 27:45; 43:14; Lev. 26:22; 1 Sam. 15:33). It also means to miscarry (Ex. 23:26; Job 21:10). The sword and war bereaved parents of their children (Deut. 32:25). With reference to land, it can mean barren, unfruitful (2 Ki. 2:19); with reference to vines, it refers to casting off, losing their fruit (Mal. 3:11). God Himself would bereave His people of their children as punishment for their rebellions (Jer. 15:7; Ezek. 5:17; Hos. 9:12, 14).(The Complete Word Study Dictionary – Old Testament.) Gilbrant - Shākhōl is generally used of humans. It appears in the context of covenant curses and blessings. In the idyllic world of covenant faithfulness on the part of the Israelites, Yahweh promised that all diseases would disappear and that none would miscarry (Exo. 23:26). However, should the Covenant be violated, then as a curse, wild animals would make the Israelites childless (Lev. 26:22). Indeed, as the prophets brought charges against the people for covenant infidelity, the curse of childlessness did abound. The elite of Judah had made the impoverished childless, a condition of judgment which would ensure this practice would stop (Ezek. 36:12ff). Hosea proclaimed that Israel would be made childless as judgment against idolatry and oppression of the weak (Hos. 9:12). Indeed, the Israelites experienced miscarrying wombs and dried breasts (v. 14). For the breaking of the Covenant, the people were promised the coming of wild beasts to make them childless (Ezek. 5:17; 14:15). Yahweh declared through Jeremiah that Jerusalem had been winnowed, made childless, as judgment for its violation of the Covenant (Jer. 15:7), a state which the prophet lamented (Lam. 1:20). Death by murder or battle can make a person childless. Rebekah encouraged Jacob to flee the wrath of his brother, lest she become childless in a single day (Gen. 27:45). Jacob feared that his sons would all die at the hand of the official from Pharaoh's court, unaware that it was his long-lost son Joseph (43:14). Likewise, Yahweh in judgment desired to make the Israelites childless by means of the sword, according to the Song of Moses (Deut. 32:25). Samuel addressed Agag, the king of the Amalekites, just before he killed him (1 Sam. 15:33). Saul had spared Agag, contrary to the command of Yahweh. His rationale was likely twofold, as his magnanimity might one day spare his own life, and second, kings were valuable in terms of ransom. Samuel killed Agag, after disavowing Saul of a dynasty, by declaring that just as Agag's sword had made other mothers childless, so too would his mother be made childless. Shākhōl is also used of nonhuman subjects. Jacob responded to the false accusation of Laban in regard to his motives and work by declaring that none of his she goats had miscarried, thanks to the diligence of Jacob (Gen. 31:38). Job lamented that the cows of the wicked did not miscarry, as the wicked simply became more and more wealthy (Job 21:10). Elisha healed the spring of Jericho, blamed for human miscarriages and lack of agricultural produce (2 Ki. 2:19ff). Finally, Malachi declared that in the restored world of Judah, vines would not miscarry (Mal. 3:11). (Complete Biblical Library) SHAKOL - 22V - abort(1), been(1), bereave(2), bereave them of children(2), bereave you of your children(1), bereave you of children(1), bereave your of children(1), bereaved(2), bereaved me of my children(1), bereaved of my children(1), bereaved your of children(1), cast(1), childless(1), depopulated(1), made...childless(1), miscarried(1), miscarrying(2), slays(1), unfruitful(1), unfruitfulness(1). Gen. 27:45; Gen. 31:38; Gen. 42:36; Gen. 43:14; Exod. 23:26; Lev. 26:22; Deut. 32:25; 1 Sam. 15:33; 2 Ki. 2:19; 2 Ki. 2:21; Job 21:10; Isa. 49:21; Jer. 15:7; Lam. 1:20; Ezek. 5:17; Ezek. 14:15; Ezek. 36:12; Ezek. 36:13; Ezek. 36:14; Hos. 9:12; Hos. 9:14; Mal. 3:11 James Smith - THE HEALING OF THE WATERS 2 KINGS 2:19–22 “He always wins who sides with God, To him no chance is lost; God’s will is sweet to him when It triumphs at his cost.” —Faber. Jericho had come under the blight of the divine curse. Like this sin-ruined world, it could only be restored by the sacrifice of a first-born (Josh. 6:26; Col. 1:14, 15). All the wealth and wisdom in Jericho could not remove its plague of “bitter waters,” neither can the power or wisdom of men stop the outflow, or change the nature, of the bitter waters of sin. The power of the LORD alone is sufficient for all this (v. 21). The need of this city represents the need of every sin-polluted life—divine healing. I. Its Condition. This is viewed in two different aspects— 1. ITS SITUATION WAS PLEASANT (v. 9). As far as outward privileges were concerned, everything was favourable. The soil was rich in possibilities, the climate was the finest, the site of the city was delightful. What a picture of a sinner in the midst of favourable circumstances! What possibilities lie within the reach of the soul of man! “The situation is pleasant” of all who are surrounded with Gospel privileges. But these in themselves are not enough. 2.—ITS GROUND WAS BARREN. Labour as they may, their toil did not bring satisfaction. Those “brackish” waters continually failed to yield them the desire of their hearts. Such is the state of those whose hearts have not been healed by the Word of God. The figs of true satisfaction and the grapes of holy joy cannot grow on the thistle and thorns of man’s unrenewed nature. Out of the heart are the issues of life (James 3:11). An evil heart will always send out bitter waters in the sight of God (Matt. 15:19, 20). Who can bring a clean thing out of an unclean? II. The Remedy. 1.—ITS NATURE. “A new cruse with salt therein” (v. 20). This “new cruse” may be a fit emblem of the New Testament, with Christ as the salt of salvation therein. The prophet here signifies that the salt represents the healing virtue of Jehovah (v. 21). This salt has never lost its savour. “There is none other name under Heaven given among men, whereby we must be saved.” 2.—ITS APPLICATION. “He cast the salt into the spring” (v. 21). He did not attempt to heal the streams apart from the fountain. He went straight to the source of the evil at once. The salt could work no healing miracle on the spring until it got into contact with it. Those who go about to establish their own righteousness are trying to purify the stream while the spring remains unhealed. It is not Christ in the Bible that saves, but Christ in the heart. Our Lord cast the salt into the spring of life when He said to Nicodemus, “Ye must be born again!” “Have salt in yourselves” (Mark 9:50). “Christ in you the hope of glory” (Col. 1:27). III. The Results. 1.—THERE WAS HEALING. “So the waters were healed” (v. 22). The streams were healed, because the fountain head was regenerated. Make the tree good and the fruit will be good. If the heart springs are pure, the streams of action will be pure and healthful. The waters may not be more copious than they were, but they will be much more welcome and beneficial. So will it be with the outcome of the life when Christ comes into the spring of the heart and renews the waters of actions. The healed waters may abide in the same channel, but oh, how different the results! It is a passing from death unto life. 2.—THERE WAS FRUITFULNESS. “There shall not be from thence any more death or barren land” (v. 21). Death and barrenness are turned into life and fruitfulness when the power of the divine transformer gets into the being. It is easy to bring forth good fruits when the disease of sin and uncleanness have been taken out of the life. Fruit is the outcome of what we are more than of what we do (John 15:4). A polluted heart makes a barren heart. These poisonous waters were changed suddenly, they did not gradually grow better. It was the expulsive power of a new infection. If any man have not the Spirit of Christ he is none of His. Larry Richards - It’s difficult when a significant leader dies. Yet God raises up leaders from the next generation to continue His work. The roster of human leaders constantly changes, but God remains the same. He is the One on whom we must always depend. Two miracles symbolize Elisha’s ministry. Its comforting and compassionate nature are shown in the purifying of Jericho’s waters. The act symbolized the blessing that could be Israel’s through relationship with God the Healer. The death of the youths (not children, as the KJV implies) who jeered Elisha symbolized that prophet’s role as representative of the holy God. God yearns to bless His people. But God must be respected as Lord. 2 Kings 2:20 He said, “Bring me a new jar, and put salt in it.” So they brought it to him. salt: Jdg 9:45 Eze 47:11 Zep 2:9 Related Passage: Judges 9:45+ (SALTING LAND TO RENDER IT BARREN) Abimelech fought against the city all that day, and he captured the city and killed the people who were in it; then he razed the city and sowed it with salt. (ED: Salting symbolized total judgment, permanent desolation, and covenant curse — a sign that the city was not to rise again.) ELISHA'S SALT REQUEST He said, “Bring me a new jar - A used vessel might carry residue; a new one underscores that what God is about to do requires an undefiled instrument. and put salt in it.” Salt was associated with purity, preservation, and covenant faithfulness (Lev 2:13; Num 18:19). By using salt, Elisha signals that the healing will be durable and covenantally grounded, not temporary. Importantly, salt cannot naturally purify a water source—so its use makes clear that the power is not chemical but divine. So they brought it to him. - No questions asked even though it was a strange request. Apparently Elisha presented the picture of a man with authority. Dictionary of Biblical Imagery - SALT - page 2526 Salt has literally hundreds of uses. Like other natural compounds, salt can be used negatively or positively. The Bible’s writers made generous use of salt imagery, sprinkling references to its use and abuse throughout Scripture, particularly in the OT. Biblical writers are well aware of salt’s properties, associating it with images of seasoning, preserving and purifying—or with powerful images of death, desolation and curse. References to salt’s positive qualities emphasize its seasoning, preserving and purifying properties. Job asks, “Can something tasteless be eaten without salt …?” (Job 6:6 NASB). Paul admonishes the Colossians, “Let your speech always be with grace, seasoned, as it were, with salt” (Col 4:6 NASB). References to the covenant of salt capitalize on salt’s preserving qualities as symbolic of a permanent indissoluble relationship between God and his people (Lev 2:13; Num 18:19; 2 Chron 13:5). Likewise, salt is listed as a required addition to all burnt offerings because of its preserving qualities (Ezra 6:9). There is also a connection between salt and new beginnings or separation. Newborn babies were rubbed with salt: “On the day you were born your cord was not cut, nor were you washed with water to make you clean, nor were you rubbed with salt or wrapped in cloths” (Ezek 16:4 NIV). To Abimelech, spreading salt on a captured city symbolized a curse: he “razed the city and sowed it with salt” (Judg 9:45 NASB). Salt in the soil would inhibit the growth of food crops, but also it symbolized a break from the past. When Elisha treated a bad water supply at Jericho with salt, it may have symbolized a new beginning in terms of removing the curse Joshua had leveled on it: “And he went out to the spring of water, and threw salt in it and said, ‘Thus says the LORD, “I have purified these waters” ’ ” (2 Kings 2:21). Jesus contrasts salt’s positive and negative potential: “You are the salt of the earth; but if the salt has become tasteless, how will it be made salty again? It is good for nothing any more” (Mt 5:13). The Salt Sea (Dead Sea), the Valley of Salt and the City of Salt all connote death, desolation, despair and deserts. “All its land is brimstone and salt, a burning waste, unsown and unproductive, and no grass grows in it” (Deut 29:23). Jeremiah associates images of bushes in deserts, stony wastes, wildernesses and a land of salt with a person who turns away from God (Jer 17:6). Likewise, Ezekiel contrasts salt marshes and swamps with fertile freshwater sources capable of growing all kinds of trees whose leaves will not wither (Ezek 47:11). In Ezekiel’s vision of a flourishing and vibrant Dead Sea, salt is so essential that marshes remain for its production. J J Knap - Salt in the Spring of Waters 2 Kings 2:20 The prophet Elisha was visited by the men of Jericho, the city of palms, which waters were poisoned, so that the whole region languished. A curse rested upon the region. Wherever the unhealthy waters flowed, the land was struck with barrenness. Elisha had a cruse brought, in which salt was put. He did not turn to the diverted waters with it, but to the spring itself from which they issued, and threw the salt in it. However, to make sure everyone would know that the healing of the waters was not a magic trick of Elisha, but a miracle of the Lord, the prophet explained his action with the words: “Thus saith the LORD, I have healed these waters,”—and indeed, the water became healthy. Salt in the spring of waters. We can apply this word in more than one way. The healing, potent salt is of course an image of the gospel of Jesus Christ, that in a spiritual sense has the same effect as the spoilage preventing salt in a natural sense. There is no doubt that our society shows a rather sorry state of affairs. Moral decay is increasing alarmingly amongst us. The different classes, that God wanted, have become different casts, so that employers and employees often oppose each other with enmity in the heart. Respect for authority is disappearing rapidly. The Sabbath as well as the Name of the Lord are desecrated. In many circles people no longer ask for the ways of the Lord. What is needed now, is the salt of the gospel. However, it has to be cast into the spring, from which society is fed; and that spring is the family. Let family life be sanctified again, the Holy Scriptures be honoured, the family altar be re-established,—and we shall see that in that way national life, that buds forth from family life, shall be healed again. Salt in the spring of waters. This also applies to our personal life. Also in this respect poisonous waters are flowing forth that made life to wither. Unholy thoughts that cross our mind. Unclean passions that spoil our innermost. Evil lusts that rob us of the blessing of God’s communion. If we were to attack each of these sinful movements one by one, where would be the end; we would never get done. No, the salt must be cast into the spring from which all this corruption issues forth; and that spring is the corrupt heart (Jer 17:9). Once the salt of the gospel sinks into it, the evil is affected at the root, the springs of our life, and with it our life itself, shall become whole,—it shall become a voluntary submission under the yoke of Christ, and a walking in His laws. 2 Kings 2:21 He went out to the spring of water and threw salt in it and said, “Thus says the LORD, ‘I have purified these waters; there shall not be from there death or unfruitfulness any longer.’” KJV 2 Kings 2:21 And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land. BGT 2 Kings 2:21 καὶ ἐξῆλθεν Ελισαιε εἰς τὴν διέξοδον τῶν ὑδάτων καὶ ἔρριψεν ἐκεῖ ἅλα καὶ εἶπεν τάδε λέγει κύριος ἴαμαι τὰ ὕδατα ταῦτα οὐκ ἔσται ἔτι ἐκεῖθεν θάνατος καὶ ἀτεκνουμένη LXE 2 Kings 2:21 And Elisaie went out to the spring of the waters, and cast salt therein, and says, Thus saith the Lord, I have healed these waters; there shall not be any longer death thence or barren land. NET 2 Kings 2:21 He went out to the spring and threw the salt in. Then he said, "This is what the LORD says, 'I have purified this water. It will no longer cause death or fail to produce crops." CSB 2 Kings 2:21 Elisha went out to the spring of water, threw salt in it, and said, "This is what the LORD says: 'I have healed this water. No longer will death or unfruitfulness result from it.'" ESV 2 Kings 2:21 Then he went to the spring of water and threw salt in it and said, "Thus says the LORD, I have healed this water; from now on neither death nor miscarriage shall come from it." NIV 2 Kings 2:21 Then he went out to the spring and threw the salt into it, saying, "This is what the LORD says: 'I have healed this water. Never again will it cause death or make the land unproductive.' " NLT 2 Kings 2:21 Then he went out to the spring that supplied the town with water and threw the salt into it. And he said, "This is what the LORD says: I have purified this water. It will no longer cause death or infertility. " NRS 2 Kings 2:21 Then he went to the spring of water and threw the salt into it, and said, "Thus says the LORD, I have made this water wholesome; from now on neither death nor miscarriage shall come from it." NJB 2 Kings 2:21 Then he went to the source of the water, threw salt into it and said, 'Yahweh says this, "I make this water wholesome: neither death nor miscarriage shall come from it any more." ' threw: 2Ki 4:41 6:6 Ex 15:25,26 Lev 2:13 Mt 5:11 Mk 9:50 Joh 9:6 I have purified: Eze 47:8-11 1Co 1:18-28 Rev 22:2,3 there shall: Ps 107:33-38 Rev 21:4 Related Passages: Joshua 6:26+ (JOSHUA'S CURSE ON JERICHO) Then Joshua made them take an oath at that time, saying, “Cursed before the LORD is the man who rises up and builds this city Jericho; with the loss of his firstborn he shall lay its foundation, and with the loss of his youngest son he shall set up its gates.” 1 Kings 16:34+ In his days Hiel the Bethelite built Jericho; he laid its foundations with the loss of Abiram his firstborn, and set up its gates with the loss of his youngest son Segub, according to the word of the LORD, which He spoke by Joshua the son of Nun. Exodus 15:23-25+ When they came to Marah, they could not drink the waters of Marah, for they were bitter; therefore it was named Marah. 24 So the people grumbled at Moses, saying, “What shall we drink?” 25 Then he cried out to the LORD, and the LORD showed him a tree; and he threw it into the waters, and the waters became sweet. There He made for them a statute and regulation, and there He tested them. SALTED WATER SOLUTION He went out to the spring of water -Elisha addresses the source, not the symptoms. The city’s barrenness (v.19) flowed from a corrupted spring. God’s remedy does not treat surface effects; it goes to the root. Biblically, this teaches that lasting change must begin at the source of life, not merely with external conditions. and threw salt in it - This is a symbolic act, not a natural remedy. Salt cannot purify a spring in real life; in fact, it would normally worsen it. This makes clear that the healing is not chemical or magical. The miracle of course is that adding salt should have made the water undrinkable, but it had the opposite effect to purify the water. The act serves as a visible sign accompanying God’s word, showing that the power lies in what God says, not in what Elisha throws. and said, “Thus says the LORD, - This statement is crucial. Elisha is not experimenting or hoping but is announcing God's decree. The miracle rests entirely on God’s spoken word, reinforcing a major theme in Kings that when Yahweh speaks, reality changes. ‘I have purified these waters there shall not be from there death or unfruitfulness any longer -- This is God's doing. Purified is in the piel perfect emphasizing a decisive, completed act. The result is comprehensive and lasting - (1) no death and (2) no unfruitfulness. God's Word removed both the cause and its consequences. What once produced death will now consistently produce life. Note that Elisha does not take credit for purifying the waters but gives credit to Yahweh by quoting the words He had given to his prophet. The takeaway is that God alone can reverse conditions of death and barrenness, that His word creates lasting transformation, and that true healing is total, not partial or temporary. 🙏 THOUGHT - Note that Elisha, God's instrument of the miracle, gave the glory to Yahweh for the miracle. This is a good pattern for all believers -- when we are privileged to play a part in some supernatural work, we need to be careful to give credit entirely to the Supernatural One! As 2Ti 2:21+ says by the Spirit's doing each believer is simply "a vessel for honor, sanctified, useful to the Master, prepared for every good work." As Jesus commanded believers "Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way (THE "ELISHA WAY" - ALWAYS CREDITING YAHWEH) that they may see your good works (THOSE Eph 2:10+ WORKS THAT GOD GIVES US THE PRIVILEGE TO CARRY OUT), and glorify (YOUR VISIBLE SUPERNATURAL WORKS GIVING A PROPER OPINION OF THE UNSEEN SUPERNATURAL GOD) your Father Who is in heaven." (Mt 5:16+). Death and barrenness are turned into life and fruitfulness when the power of the divine transformer gets into the being -- James Smith John MacArthur makes an interesting observation - The healing of Jericho’s water, through Elisha, freed the city from Joshua’s curse, making it habitable for humans once again (cf. Jos 6:26; 1Ki 16:34). (See MacArthur Study Bible) One caveat to MacArthur's comment is that the curse was specifically judicial and focused on rebuilding Jericho as a fortified city, it threatened death of sons and it was a covenant curse, pronounced before the LORD. This curse was later fulfilled in 1 Kings 16:34, when Hiel of Bethel rebuilt Jericho. While Elisha’s miracle symbolically reversed the effects of the curse (barrenness, death, and unfruitfulness), the text never explicitly says that the original covenant curse on rebuilding Jericho’s fortifications was undone. The curse on the land’s barrenness (manifested in the water’s bitterness) was graciously reversed by God through Elisha. Brian Bell - The healing of the waters by the salt is quite a contrast to Elijah’s miracle of stopping the rain for 3 1/2 years. 1. This also draws a parallel between Elisha and Moses, who made bitter water sweet by throwing a log into the waters of Marah (Ex 15:23-25). 2. Elisha began his ministry by taking bad water and making good. Jesus began His ministry by making already good water, even better. M. Can you be salt to someone’s bad water situation? 2 Kings 2:22 So the waters have been purified to this day, according to the word of Elisha which he spoke. PURIFIED WATERS CONTINUE TO TESTIFY So the waters have been purified to this day, according to the word of Elisha which he spoke - The water remained pure, and thus the story of Elisha's miracle was recounted thereafter as a reminder of Yahweh's power to bring fruitfulness to barrenness. This was surely an object lesson that the same power of Yahweh could bring blessing to individuals and to the land of Israel which was spiritually barren because it was dying from Baal worship. In some ways this miracle continues to testify to the power of Yahweh, for even today a good spring near Jericho is called "Elisha's spring." 2 Kings 2:23 Then he went up from there to Bethel; and as he was going up by the way, young lads came out from the city and mocked him and said to him, “Go up, you baldhead; go up, you baldhead!” KJV And he went up from thence unto Bethel: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. NKJ Then he went up from there to Bethel; and as he was going up the road, some youths came from the city and mocked him, and said to him, "Go up, you baldhead! Go up, you baldhead!" NET He went up from there to Bethel. As he was traveling up the road, some young boys came out of the city and made fun of him, saying, "Go on up, baldy! Go on up, baldy!" BGT καὶ ἀνέβη ἐκεῖθεν εἰς Βαιθηλ καὶ ἀναβαίνοντος αὐτοῦ ἐν τῇ ὁδῷ καὶ παιδάρια μικρὰ ἐξῆλθον ἐκ τῆς πόλεως καὶ κατέπαιζον αὐτοῦ καὶ εἶπον αὐτῷ ἀνάβαινε φαλακρέ ἀνάβαινε LXE And he went up thence to Baethel: and as he was going up by the way there came up also little children from the city, and mocked him, and said to him, Go up, bald-head, go up. CSB From there Elisha went up to Bethel. As he was walking up the path, some small boys came out of the city and harassed him, chanting, "Go up, baldy! Go up, baldy!" ESV He went up from there to Bethel, and while he was going up on the way, some small boys came out of the city and jeered at him, saying, "Go up, you baldhead! Go up, you baldhead!" NIV From there Elisha went up to Bethel. As he was walking along the road, some youths came out of the town and jeered at him. "Go on up, you baldhead!" they said. "Go on up, you baldhead!" NLT Elisha left Jericho and went up to Bethel. As he was walking along the road, a group of boys from the town began mocking and making fun of him. "Go away, baldy!" they chanted. "Go away, baldy!" YLT And he goeth up thence to Beth-El, and he is going up in the way, and little youths have come out from the city, and scoff at him, and say to him, 'Go up, bald-head! go up, bald-head!' NJB From there he went up to Bethel, and while he was on the road, some small boys came out of the town and jeered at him. 'Hurry up, baldy!' they shouted. 'Come on up, baldy!' NRS He went up from there to Bethel; and while he was going up on the way, some small boys came out of the city and jeered at him, saying, "Go away, baldhead! Go away, baldhead!" RSV He went up from there to Bethel; and while he was going up on the way, some small boys came out of the city and jeered at him, saying, "Go up, you baldhead! Go up, you baldhead!" NAB From there Elisha went up to Bethel. While he was on the way, some small boys came out of the city and jeered at him. "Go up, baldhead," they shouted, "go up, baldhead!" GWN From there he went to Bethel. As he walked along the road, some boys came out of the city and mocked him. They said, "Go away, baldy! Go away!" BBE Then from there he went up to Beth-el; and on his way, some little boys came out from the town and made sport of him, crying, Go up, old no-hair! go up, old no-hair! ASV And he went up from thence unto Beth-el; and as he was going up by the way, there came forth young lads out of the city, and mocked him, and said unto him, Go up, thou baldhead; go up, thou baldhead. DBY And he went up from thence to Bethel, and as he went up by the way, there came forth little boys out of the city, and mocked him, and said to him, Go up, bald head; go up, bald head! Bethel: 1Ki 12:28-32 Ho 4:15 10:5,15 Am 3:14 4:4 5:5 7:13 young lads: Job 19:18 30:1,8-31 Pr 20:11 22:6,15 Ec 11:10 Isa 1:4 3:5 Jer 7:18 mocked: Ge 21:9 2Ch 36:16 Job 30:1,8,9 Ps 35:15 Isa 57:3,4 Ga 4:29 Heb 11:36 Go up: 2Ki 2:11 Mt 27:29-31,40-43 Map shows travels of Elisha MOCKING LITTLE LADS MAKE BIG MISTAKE! Then he went up from there to Bethel - This situates the event in a place of entrenched rebellion. Bethel was not a neutral city for it was the principal center of Jeroboam’s calf worship (1Ki 12:28–33), a place of deep spiritual darkness! Elisha is not merely traveling geographically upward (in elevation from Jericho) but is entering hostile spiritual territory. His movement toward Bethel marks the presence of God’s prophetic word into an idolatrous stronghold and spiritual warfare should not come as a surprise! ESV Study Bible - The focal point for Israel’s apostasy was Bethel (see 1 Kings 12:25-13:34). Therefore, it is no surprise to find young people from this city adopting a disrespectful attitude toward a prophet of the Lord, and to treat a prophet with disrespect is to treat God himself with disrespect. (Borrow ESV Study Bible) and as he was going up by the way, - This indicates that the encounter happens publicly and deliberately. Elisha is not inside the city or provoking conflict. He is on the road, engaged in ordinary travel, when opposition emerges. This underscores that the hostility is initiated by the youths, not by the prophet. Young lads came out from the city - "Some small boys" (2Ki 2:23ESV) Note the various renderings above. This shows that the mockery is communal (from the city) rather than accidental. The term young lads describes youths of the age of accountability. Their coming out from the city befits Bethel’s godless, pagan spiritual culture. What Elisha encounters is the fruit of a city shaped by idolatry and Baal worship. And mocked (imperfect tense in Hebrew and Greek = mocking him over and over!) him and said to him - Their action is open contempt. They begin to mock him and keep on mocking him! In Scripture, mocking God’s messenger is never neutral but ultimately is tantamount to rejection of God Himself. Mockery expresses settled hostility toward divine authority, not playful joking. The repeated taunt intensifies the seriousness of the offense. Go up, you baldhead; go up, you baldhead! - Keep that context in mind as we see the young lads begin to mock him and keep on mocking him! “Go up” alludes to Elijah’s recent ascent into heaven and implies, “Leave us as Elijah did.” The repetition underscores deliberate defiance. By mocking Elijah’s successor, they are rejecting the LORD Who appointed him. In short Elisha’s encounter at Bethel is a theological confrontation, not a personal insult. Mocking God's prophet was sadly just a picture of what the entire nation of Israel would continue to do to God's prophets, the writer of Chronicles explaining "they continually mocked the messengers of God, despised His words and scoffed at His prophets, until the wrath of the LORD arose against His people, until there was no remedy." (2Ch 36:16) Brian Bell on young lads - Keep in mind that these were young men, not children, and therefore responsible for their deeds (same word is used for Joseph at age 39 & Rehoboam at age 40)....This sacred place had been desecrated and the young men were actually ridiculing God’s Word and God’s servants. 2. The fact that 42 of them met together suggests an organized plan. a) Calling the prophet baldhead was one of the lowest forms of insults. b) And the words go up obviously point to their ridicule of Elijah’s rapture to heaven. Dilday: The lack of hair was not a result of old age; since he lived about fifty years after this incident, he was at the time a relatively young man. Elisha’s baldness must have been in striking contrast to Elijah’s hairy appearance. (See The Preacher's Commentary - 1 and 2 Kings - Page 62) Peter Pett: Hair was seen as a sign of virility, and long hair was a sign of being dedicated to YHWH (Numbers 6:5; Judges 13:5). . . Thus the suggestion that he was ‘bald’ was a deliberate denigration of his status. It was saying that his claim to dedication was false. There may be behind this the idea that without Elijah being with him he was to be seen as ‘shorn’, and therefore helpless. This would tie in with their suggestion that he should ‘go up’ as Elijah had. They may well have been belittling the idea of his succession to Elijah as the prophet of YHWH supreme and suggesting that if he really was he should demonstrate it by copying him. August Konkel: The stories that initiate the prophetic role of Elisha (2Ki 2:19–25) have a parallel with the final challenge of Ahaziah against Elijah (2Ki 1:9–14). The status of the prophet is challenged in both episodes. Elijah is ordered to come down from Carmel to face Ahaziah (2Ki 1:9) and Elisha is taunted by the disbelieving juveniles to go up to Carmel (2Ki 2:23) (ED: SOME THINK TO "GO UP" TO HEAVEN - EITHER WAY THEY WANT HIM AWAY FROM BETHEL). Elijah is described as “hairy” (2Ki 1:8) while Elisha is ridiculed for being bald (2Ki 2:23). The judgment in each case is described in parallel phrases. Fire came down from heaven and consumed the king’s soldiers (2Ki 1:10), while two female bears come out from the forest and maul the insolent taunters (2Ki 2:24). Together, the two chapters constitute a succession of the prophetic office. (See NIVAC) Bible Knowledge Commentary: These youths were typical of a nation that "mocked the messengers of God, despised His words and scoffed at His prophets" (2 Chron. 36:16). Not motivated by personal pride but by a desire for God's glory, Elisha pronounced God's curse on them for their disrespect of His prophet and Himself (v. 24; cf. 2 Peter 3:3-7). As before, God used wild animals to judge the rebels (cf. 1 Kings 13:24). Bob Deffinbaugh: It was, indeed, a long, hot twenty-five mile trek from Jericho (some 1300 feet below sea level) to Bethel (which was 2,000 feet above sea level). Bethel was not just any Israelite city, either. Bethel was one of two cities that Jeroboam had designated as places of worship for the northern kingdom of Israel when Solomon’s kingdom was divided between his son Rehoboam and his enemy, Jeroboam. Jeroboam feared that these two kingdoms might be tempted to re-unite because of the one central place of worship (Jerusalem) which was located in Judah. And so Jeroboam made a bold move—he established two places of counterfeit worship in Israel. One was in Dan, at the northern edge of Israel. The other was in Bethel, at the southern edge of Israel, a mere 12 miles from Jerusalem. One of the golden calves Jeroboam had provided for Israel to worship was placed in Bethel (see 1 Kings 12). This was a very pagan place, where God and His Word were no longer revered. The disrespect which Elisha received by these young Bethel boys was typical of the attitude of the general population in Bethel toward any true prophet of God. . . These were not innocent little boys, naively teasing a prophet in an inappropriate fashion. Elisha was not needlessly harsh, nor was God. God’s judgment was poured out on those who rebelled against God, who disobeyed His Word, and who mocked His servants, the prophets. If there was one lesson that the people of Bethel learned that day, it was that they must reverence God and His spokesmen. (2 Kings 2:19-3:27 Life & Times of Elisha the Prophet-Elisha’s Accreditation) For more in depth discussion see ELISHA AND THE BEARS by RICHARD G. MESSNER - From the banks of the Jordan Elisha retraced the journey which he had taken with Elijah. Stopping first at Jericho he performed a miracle by healing the bitter waters of the city. From Jericho Elisha began the tiresome twenty-mile journey to Bethel. Jericho lies some 1300 feet below the level of the Mediterranean Sea, while Bethel is situated about 2000 feet above. HartDavies gives a very graphic description of this journey. "The brevity of the Scriptural narrative may easily be overlooked. We need to picture in imagination the grim reality--a hot, extremely fatiguing journey on foot, by a young prophet travelling through a hostile district, his heart filled with foreboding as to the future and the consciousness of his own inadequacy for the task set before him." Now the question can logically be asked--what kind of place was Bethel? Bethel had been a center of apostasy in Israel throughout many generations. The degeneration of Bethel began in the reign of the wicked king Jeroboam. Jeroboam caused a split in the twelve tribes and in order to make the severance complete, he decreed that the rebellious tribes should no longer continue to worship at Jerusalem. Instead, he caused two calves of gold to be made, one of which he placed in Dan in the extreme northern portion of his territory, and the other in Bethel, at the southernmost point, about twelve miles north of Jerusalem..... A young University graduate recently told a friend of mine that this incident alone was enough to turn him against the Bible. J. Sidlow Baxter says: "Perhaps no incident in the Old Testament has called forth more criticism than this one. The Lord's enemies have held it up as a trump card in their pack of arguments against the claim of the Bible to be the word of God. A young University graduate recently told a friend of mine that this incident alone was enough to turn him against the Bible. How could we possibly believe that God would send bears to devour little children, just to satisfy the spite of a man who was riled by their innocent banter." (ED: WE'VE ALL MET MEN LIKE THIS WHO ARE JUST LOOKING FOR EXCUSES TO JUSTIFY THEIR HATRED OF A GOD WHO LOVES US SO MUCH HE WAS WILLING TO GIVE HIS ONLY SON TO DIE IN OUR PLACE!)..... Robert Ingersoll, the renowned agnostic, said in one of his lectures: "I find in this Bible that there was an old gentleman a little short of the article of hair. (ED: NOTE HIS SARCASM) And as he was going through the town a number of little children cried out to him, "Go up, thou baldhead!" And this man of God turned and cursed them...And two bears came out of the woods and tore in pieces forty-two childrenl How did the bears get there? Elisha could not control the bears. Nobody could control the bears in that way. Now, just think of an infinite God making a shining star having his attention attracted by hearing some children saying to an old gentleman, Go up, thou baldhead! And then speaking to his secretary or somebody else, "Bring in a couple of bears now!" What a magnificent God. What would the devil have done under these circumstances?....You hate a God like that. I do; I despise him. (ED: I WONDER WHAT HIS OPINION OF GOD IS NOW IN THE HOT PART OF SHEOL/HADES?! PROBABLY STILL HATRED!).... Literal Judgment View - This view holds that the narrative took place in accordance with the will of God as a divine judgment. C. F. Keil remarks: "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 the 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. Who Were the Persons Involved? This question is of utmost importance, because the correct answer wiII supply us with one of the keys for unravelling this puzzling incident..... Rawlinson makes some very interesting remarks concerning these persons: "Littie children" is an unfortunate translation, raising quite a wrong idea of the tender age of the persons spoken of. 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 traveller, deride him, jeer him--are keen to remark any personal defect that he might 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." Here is Messner's summary conclusion but you might want to read the entire article (CLICK HERE)... In summarization we can say that the story of Elisha and the bears most assuredly can be left in the Holy Scriptures as an authentic occurrence. Elisha, the anointed of the Lord, only performed that which belonged to his prophetic office by uttering the curse upon the renegade youths of Bethel. He did not, however, execute the punishment himself; he left that to Him who says, liTo me belongeth vengeance and recompense" (Deut. 32:35). It was the Lord who performed this miracle of judgment in direct accordance with the threat of the law in Leviticus 26:21-22. This was a sign for the rebellious and apostate that judgment waits for the scoffers--a testimony to the truth of the words: liThe Lord revengeth and is furious; the Lord will take vengeance on His adversaries" (Nah. 1:2). The Lord is the one who visits the sins of the fathers upon the likeminded children (Ex. 20:5). "Shall not the Judge of all the earth do right?" (Gen. 18:25b). 2 Kings 2:24 When he looked behind him and saw them, he cursed them in the name of the LORD. Then two female bears came out of the woods and tore up forty-two lads of their number. cursed them: 2Ki 1:10-12 Ge 9:25 De 28:15-26 Jdg 9:20,57 Jer 28:16 29:21-23 La 3:65 Am 7:17 Mk 11:14,21 Ac 5:5,9 8:20 13:9-11 2Co 10:6 female bears: 2Sa 17:8 Pr 17:12 28:15 Ho 13:8 tore up forty-two lads of their number.: Ex 20:5 1Ki 13:24 19:17 20:36 DON'T MOCK THE MAN OF GOD! When he looked behind him and saw them - This shows that Elisha’s response is measured and discerning, not impulsive. He turns and assesses what is happening. This is not a single shout from a passerby but a sustained, collective act of defiance. Biblically, accountability increases when rebellion is deliberate, public, and unified. he cursed them in the name of the LORD - Yes he cursed them, but it was God Who followed up on Elisha's words. Again we see the interaction of man's part and God's part (sovereignty). This defines the nature of Elisha’s action. He does not curse in personal irritation or retaliate with violence. To act “in the name of the LORD” is to invoke God’s covenant authority, not one’s own emotions. Elisha places the situation before Yahweh, allowing God Himself to judge the offense. The curse is judicial, not vindictive. Bob Utley - Elisha is immediately presented as compassionate (HEALS THE WATER) but a man of YHWH to be respected. He distributed both blessings and cursings in YHWH's name. Although we are uncertain of the motives and implications of the term "baldheaded," it is obvious that this was an attack on YHWH and His sovereignty! This was not just a name calling incident . NET Note - Heb “he cursed them in the name of the LORD.” A curse was a formal appeal to a higher authority (here the Lord) to vindicate one’s cause through judgment. As in chapter one, this account makes it clear that disrespect for the Lord’s designated spokesmen can be deadly, for it is ultimately rejection of the Lord’s authority. Then two female bears came out of the woods God is sovereign over all creation, including female bears, and He permitted (or sent) the bears to maul the young men. This bear attack makes clear that the judgment is divine, not manipulated. Elisha did not summon the bears nor did he control the outcome (which we actually do not know - were they just mauled or killed?). The sudden appearance of wild animals corresponds to covenant warnings in Leviticus 26:21–22, where beasts of the field are listed as instruments of discipline for persistent rebellion. The bears function as agents of divine judgment, not symbols of random chaos. Leviticus 26:21-22 ‘If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins. 22‘I will let loose among you the beasts of the field, which will bereave you of your children and destroy your cattle and reduce your number so that your roads lie deserted. and tore up forty-two lads of their number - Tore up possibly means they were terminated, but we cannot be dogmatic and they may have just been severely mauled (left "barely alive!" bad pun!) At the very least they would have had a few scars to remind them of their stupidity. In sum, this attack emphasizes the seriousness of the rebellion without indulging in graphic detail. The text focuses on the scale rather than the mechanics. The point is not on cruelty but the consequence of their sinful actions. The fact that 42 were affected would serve to demonstrate that this is a public warning, not just a private correction. The message would have been don't mess with old baldhead or you may lose the hair on your head by losing your entire head! The takeaway is that God zealously defends the honor of His Word and His appointed messenger, especially at pivotal moments of redemptive history. What Bethel treated as mockery, God treated as rebellion. The judgment serves as a sobering declaration that contempt for divine authority—however casual it may seem to humans—is never insignificant in the eyes of the LORD. John Schultz: Elisha did not call for bears to come and devour the boys; that was God’s doing. In cursing them he took them, so to speak, out from under the umbrella of God’s blessing upon Israel. And, as suggested above, we could see this as God’s punishment upon those who had turned from His worship to the service of idols. Bob Utley - "two female bears came out of the woods" At this period the area of the Jordan Valley was wooded and had Syrian bears. Why "two female bears" is uncertain, unless they were protective of their cubs in the woods. Dale Ralph Davis: Had Elisha been wrong to curse, one would assume Yahweh would not have fulfilled the curse. That Yahweh did so validates Elisha’s curse. Here is not an irritable prophet but a judging God. (1-2 Kings) John Whitcomb: No wild animals could match the savage cruelty that would be heaped upon this hardened people by that specially-prepared rod of God’s anger, the Assyrian army; and that rod would strike within four generations. (Borrow Solomon to the Exile) August Konkel: The first event confirming the anointing of Elisha demonstrates the power of prophetic blessing to those who affirm the prophet. (HEALING THE WATER IN JERICHO) The second event demonstrates the power of a curse that rests on all who deny him. (See NIVAC) QUESTION - Why did the Prophet Elisha curse the “youths” for making fun of his his baldness (2 Kings 2:23-24)? ANSWER - There are a few key issues we must understand in regards to this account of the youths cursing Elisha. The text reads, “From there Elisha went up to Bethel. As he was walking along the road, some youths came out of the town and jeered at him. ‘Go on up, you baldhead!’ they said. ‘Go on up, you baldhead!’ He turned around, looked at them and called down a curse on them in the name of the LORD. Then two bears came out of the woods and mauled forty-two of the youths.” It seems unbelievable that God would cause two bears to maul a group of children for making fun of a man for being bald. First, the King James Version has done us a disservice by translated the term as “children.” The Hebrew word can refer to children, but rather more specifically means "young men." The NIV, quoted here, uses the word “youths.” Second, the fact that the bears mauled 42 of the youths indicates that there were more than 42 youths involved. This was not a small group of children making fun of a bald man. Rather, it was a large demonstration of young men who assembled for the purpose of mocking a prophet of God. Third, the mocking of “go on up, you baldhead,” is more than making fun of baldness. The baldness of Elisha referred to here may be: 1) natural loss of hair; 2) a shaved head denoting his separation to the prophetic office; or more likely, 3) an epithet of scorn and contempt, Elisha not being literally bald. The phrase “go up” likely was a reference to Elijah, Elisha’s mentor, being taken up to heaven earlier in 2 Kings chapter 2:11-12. These youths were sarcastically taunting and insulting the Lord’s prophet by telling him to repeat Elijah’s translation. In summary, 2 Kings 2:23-24 is not an account of God mauling young children for making fun of a bald man. Rather, it is a record of an insulting demonstration against God’s prophet by a large group of young men. Because these young people of about 20 years of age or older (the same term is used of Solomon in 1 Kings 3:7) so despised the prophet of the Lord, Elisha called upon the Lord to deal with the rebels as He saw fit. The Lord’s punishment was the mauling of 42 of them by two female bears. The penalty was clearly justified, for to ridicule Elisha was to ridicule the Lord Himself. The seriousness of the crime was indicated by the seriousness of the punishment. The appalling judgment was God’s warning to all who would scorn the prophets of the Lord. Gleason Archer - The young men who mocked Elisha because he was bald were cursed, and forty-two of them were killed by two she-bears (2 Kings 2:23–24). How could a man of God curse people for such a mild personal offense? A careful study of this incident in context shows that it was far more serious than a “mild personal offense.” It was a situation of serious public danger, quite as grave as the large youth gangs that roam the ghetto sections of our modern American cities. If these young hoodlums were ranging about in packs of fifty or more, derisive towards respectable adults and ready to mock even a well-known man of God, there is no telling what violence they might have inflicted on the citizenry of the religious center of the kingdom of Israel (as Bethel was), had they been allowed to continue their riotous course. Perhaps it was for this reason that God saw fit to put forty-two of them to death in this spectacular fashion (there is no evidence that Elisha himself, in imposing a curse, prayed for this specific mode of punishment), in order to strike terror into other youth gangs that were infesting the city and to make them realize that neither Yahweh Himself nor any of His anointed prophets were to be threatened or treated with contempt. Certainly from that time on, the whole Israelite community became convinced that Elisha was a true prophet and that he bore an authoritative word from God. Even the ungodly king Jehoram son of Ahab treated him with great deference and respect (see 2 Kings 3:11–13) after this had taken place. Walter Kaiser - 2 Kings 2:23–24 A Cruel Punishment for Childhood Pranks? The way many read this text, a mild personal offense by some innocent little children was turned into a federal case by a crotchety old prophet as short on hair as he was on humor. Put in its sharpest form, the complaint goes: How can I believe in a God who would send bears to devour little children for innocently teasing an old man whose appearance probably was unusual even for that day? At first reading, it appears the prophet chanced on guileless children merrily playing on the outskirts of Bethel. Seeing this strange-looking man, they began to chant in merriment, “Go on up, you baldhead! Go on up, you baldhead!” Instead of viewing the situation for what it was, the old prophet became enraged (as some would tell the story), whirled around and, with eyes flashing anger, shouted a curse in the name of the Lord. But this is a false reconstruction of the event. The problem begins with the two Hebrew words for “little children,” as many older translations term the youths. If we are to untangle this puzzling incident, the age and accountability level of these children must take first priority. “Little children” is an unfortunate translation. The Hebrew expression n̄e˓ûrîm qẹtannîm is best rendered “young lads” or “young men.” From numerous examples where ages are specified in the Old Testament, we know that these were boys from twelve to thirty years old. One of these words described Isaac at his sacrifice in Genesis 22:12, when he was easily in his early twenties. It described Joseph in Genesis 37:2 when he was seventeen years old. In fact, the same word described army men in 1 Kings 20:14–15. If someone objects, yes, but the word qẹtannîm (which is translated “little” in some versions) makes the difference in this context, I will answer that it is best translated “young,” not “little.” Furthermore, these words have a good deal of elasticity to them. For example, Samuel asked Jesse, “Are these all your children n̄e˓ûrîm]?” But Jesse replied, “There is still the youngest [qāṭān].” But David was old enough to keep sheep and fight a giant soon after (1 Sam 16:11–12). “Little children,” then, does not mean toddlers or even elementary-school-aged youngsters; these are young men aged between twelve and thirty! But was Elisha an old man short on patience and a sense of humor? This charge is also distorted, for Elisha can hardly have been more than twenty-five when this incident happened. He lived nearly sixty years after this, since it seems to have taken place shortly after Elijah’s translation into heaven. Some would place Elijah’s translation around 860 B.C. and Elisha’s death around 795 B.C. While Elijah’s ministry had lasted less than a decade, Elisha’s extended at least fifty-five years, through the reigns of Jehoram, Jehu, Jehoahaz and Joash. Did Elisha lose his temper? What was so wrong in calling him a “baldhead,” even if he might not have been bald, being less than thirty? The word baldhead was a term of scorn in the Old Testament (Is 3:17, 24). Natural baldness was very rare in the ancient Near East. So scarce was baldness that it carried with it a suspicion of leprosy. Whether Elisha was prematurely bald or not, it is clear that the epithet was used in utter contempt, as a word of insult marking him as despicable. But since it is highly improbable that Elisha was prematurely bald, the insult was aimed not so much at the prophet as at the God who had sent him. The point is clear from the other phrase. “Go on up,” they clamored. “Go on up!” These were not topographical references to the uphill grade of the Bethel road. Instead, the youths were alluding to Elijah’s translation to heaven. This they did not believe or acknowledge as God’s work in their midst. To put it in modern terms, they jeered, “Blast off! Blast off! You go too. Get out of here. We are tired of both of you.” These Bethel ruffians used the same Hebrew verb used at the beginning of the second chapter of 2 Kings to describe the taking up of Elijah into heaven. The connection cannot be missed. Apparently, news of Elijah’s ascension to glory traveled near and far but was greeted with contemptuous disbelief by many, including this youthful mob. The attack was on God, not his prophet. Elisha uses no profanity in placing a curse on these young men. He merely cited the law of God, which the inhabitants of Bethel knew well. Moses had taught, “If you remain hostile toward me and refuse to listen to me, … I will send wild animals against you, and they will rob you of your children” (Lev 26:21–22). Elisha did not abuse these young men, nor did he revile them; he was content to leave the work of judging to God. He pronounced a judgment on them and asked God to carry out the action which he had promised when his name, his cause and his word were under attack. No doubt these young men only reflected what they heard at the dinner table each evening as the population went further and further away from God. The savagery of wild animals was brutal enough, but it was mild compared to the legendary cruelty of the Assyrians who would appear to complete God’s judgment in 722 B.C. The disastrous fall of Samaria would have been avoided had the people repented after the bear attack and the increasingly severe divine judgments that followed it. But instead of turning back to God, Israel, as would Judah in a later day, “mocked God’s messengers, despised his words and scoffed at his prophets until the wrath of the LORD was aroused against his people and there was no remedy” (2 Chron 36:16). Instead of demonstrating unleashed cruelty, the bear attack shows God trying repeatedly to bring his people back to himself through smaller judgments until the people’s sin is too great and judgment must come full force. Norman Geisler - When Critics Ask - 2 KINGS 2:23–24—How could a man of God curse these 42 young men so that they were mauled by she-bears? PROBLEM: As Elisha was going up to Bethel, he was confronted by some young people who mocked him saying, “Go up, you baldhead!” When Elisha heard this, he turned and pronounced a curse on them, and two she-bears came out of the wood and mauled 42 of the young men. How could a man of God curse these young men for such a minor offense? SOLUTION: First of all, this was no minor offense, for these young men held God’s prophet in contempt. Since the prophet was God’s mouthpiece to His people, God Himself was being most wickedly insulted in the person of His prophet. Second, these were not small, innocent children. They were wicked young men, comparable to a modern street gang. Hence, the life of the prophet was endangered by their number, the nature of their sin, and their obvious disrespect for authority. Third, Elisha’s action was designed to strike fear in the hearts of any other such gang members. If these young gang members were not afraid to mock a venerable man of God such as Elisha, then they would have been a threat to the lives of all God’s people. Fourth, some commentators note that their statements were designed to challenge Elisha’s claim to be a prophet. They were essentially saying, “If you are a man of God, why don’t you go on up to heaven like Elijah did?” The term “baldhead” might be a reference to the fact that lepers shaved their heads. Such a comment would indicate that these young men looked upon Elisha as a detestable outcast. Fifth, it was not Elijah who took their lives, but God Who alone could have providentially directed the bears to attack them. It is evident that by mocking this man of God, these young men were revealing their true attitudes toward God Himself. Such contempt for the Lord was punishable by death. The Scriptures do not say that Elisha prayed for this kind of punishment. It was clearly an act of God in judgment upon this impious gang. 2 Kings 2:25 He went from there to Mount Carmel, and from there he returned to Samaria. mount Carmel: 2Ki 4:25 1Ki 18:19,42 Map shows travels of Elisha Jericho > Bethel > Mt Carmel > Samaria He went from there to Mount Carmel Why Mount Carmel? Surely it was like a pilgrimage, a trip to remind him of his "spiritual father" Elijah's victory over Baal and where the LORD publicly demonstrated that He alone is God (1 Kings 18:1-46). By going there, Elisha reinforces continuity between Elijah’s ministry and Elisha’s calling. and from there he returned to Samaria - Bethel to Mt Carmel would be about 60 miles or about a 4-5 day trip. Then he goes to the capital of the nation practicing Baal worship! This marks Elisha’s reentry into the political and spiritual heart of the northern kingdom. Samaria was the capital of Israel and the seat of royal power. By returning there, Elisha brings the word of the LORD directly into the center of national life. His ministry is not isolated in holy places but engages kings, cities, and crises. NET Note - The two brief episodes recorded in vv. 19–25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him Iain Provan: The succession narrative ends with Elisha’s trip to Mount Carmel (v. 25), the scene of Elijah’s great victory over the priests of Baal. It is an appropriate ending since it reminds us of Elisha’s place in the story of Israel taken as a whole. His prophetic credentials having been established, he is now ready to pick up where Elijah left off in the war against Baal. It is to pursue that war that he returns to Samaria. (See 1 & 2 Kings Understanding the Bible Commentary Series - Page 33)