2. Könige 2:23

The judgment of God upon the loose fellows at Bethel. Elisha proceeded from Jericho to Bethel, the chief seat of the idolatrous calf-worship, where there was also a school of the prophets (Kg2 2:3). On the way thither there came small boys out of the city to meet him, who ridiculed him by calling out, "Come up, bald-head, come," etc. קרח, bald-head (with a bald place at the back of the head), was used as a term of scorn (cf. Isa 3:17, Isa 3:24); but hardly from a suspicion of leprosy (Winer, Thenius). It was rather as a natural defect, for Elisha, who lived for fifty years after this (Kg2 13:14), could not have been bald from age at that time. Kg2 2:24 The prophet then turned round and cursed the scoffers in the name of the Lord, and there came two bears out of the wood, and tore forty-two boys of them in pieces. The supposed "immorality of cursing," which Thenius still adduces as a disproof of the historical truth of this miracle, even if it were established, would not affect Elisha only, but would fall back upon the Lord God, who executed the curse of His servant in such a manner upon these worthless boys. And there is no need, in order to justify the judicial miracle, to assume that there was a preconcerted plan which had been devised by the chief rulers of the city out of enmity to the prophet of the Lord, so that the children had merely been put forward (O. v. Gerlach). All that is necessary is to admit that the worthless spirit which prevailed in Bethel was openly manifested in the ridicule of the children, and that these boys knew Elisha, and in his person insulted the prophet of the Lord. If this was the case, then Elisha cursed the boys for the purpose of avenging the honour of the Lord, which had been injured in his person; and the Lord caused this curse to be…

In this chapter we have, I. That extraordinary event, the translation of Elijah. In the close of the foregoing chapter we had a wicked king leaving the world in disgrace, here we have a holy prophet leaving it in honour; the departure of the former was his greatest misery, of the latter his greatest bliss: men are as their end is. Here is, 1. Elijah taking leave of his friends, the sons of the prophets, and especially Elisha, who kept close to him, and walked with him through Jordan (Kg2 2:1-10). 2. Elijah taken into heaven by the ministry of angels (Kg2 2:11), and Elisha's lamentation of the loss this earth has of him (Kg2 2:12). II. The manifestation of Elisha, as a prophet in his room. 1. By the dividing of Jordan (Kg2 2:13, Kg2 2:14). 2. By the respect which the sons of the prophets paid him (Kg2 2:15-18). 3. By the healing of the unwholesome waters of Jericho (Kg2 2:19-22). 4. By the destruction of the children of Bethel that mocked him (Kg2 2:23-25). This revolution in prophecy makes a greater figure than the revolution of a kingdom.

2:23 The group of boys could have been young adults; the Hebrew term has a wide range of meanings, at times being used of a young adult still unskilled in his profession, such as when Solomon petitioned the Lord for wisdom because he was young and inexperienced (1 Kgs 3:7). Joshua’s spies at Jericho were designated by the same term (Josh 6:22-23). • To call someone baldy was disrespectful. The young men told Elisha to go away (literally go up), mocking Elisha’s God-given position as successor to Elijah.