There came forth little children, &c.— Young lads. In order to rescue the character of the prophet from the objections of infidels on account of the catastrophe of these children, we may observe, that it appears from other passages of Scripture, (as Genesis 43:8. 1 Kings 3:7; 1 Kings 3:28.) that the persons termed little children, were grown to the age of maturity, and consequently were capable of being concerned in any riotous proceedings. Nay, their coming out of the city implied as much. They came out of Beth-el, the chief seat of idolatry; they had strongly imbibed the prejudices of their parents, and were old enough to distinguish between idolatry and the worship of the true God. They probably had heard that Elijah was taken up into heaven. The prophets of the true God, who resided in this place, were apprised of this event before it happened; and it could not but be supposed, that an event of so astonishing a kind would become the chief topic of their conversation. The manner in which Elisha had repassed the river was undoubtedly spread abroad during his abode at Jericho, and his mission as a prophet was confirmed beyond dispute. They knew him to be a prophet of Jehovah, and derided him on account of his office; nay, they made a jest of the ascension of Elijah, a strong reprover of their idolatries; and in making a jest of that remarkable event, they shut their eyes against a miracle which seems to have been wrought partly to reclaim them. The words, Go up, thou bald head; go up, thou bald head, plainly refer to the ascension of Elijah; and if our translators had made use of the word ascend, instead of the words go up, this allusion would have appeared plainer and stronger. What still aggravates their guilt is, that they did not meet with the prophet by accident, but went out with a design to insult him; this is evident from the very context. They likewise went in a body, which shewed that their motive was malice, and their going not casual. Hence it seems probable, that they went out not only to deride the prophet, but likewise to prevent his entering into the city. They feared that he would be as zealous against their idolatries as Elijah had been; and by this insult they intended to free themselves from his remonstrances. Though the prophet could not but be displeased with the insult, yet no part of the narrative will countenance us in supposing that the curse he denounced against them was owing to the peevishness of his temper, or the ebullition of his anger. Though his rage had been ever so turbulent, it would not have supplied him with power to command these savage creatures to leave the woods at an instant, and to come to a place which they did not frequent, as a public road must be supposed to be, in order to destroy these insolent youths. As his curse would have no effect had it proceeded from a peevish temper, we have no just cause from his cursing them to suspect, that he was agitated by any furious or malicious passion. The word curse has in Scripture three different acceptations. It signifies to inflict a curse; and in this sense God is said to have cursed the ground after the fall. It signifies to wish a curse; and in this sense Shimei is said to have cursed David. Lastly, it signifies to pronounce or foretel a curse or punishment; and in this sense Elisha is said to have cursed the children. The historian expressly asserts, that he cursed them in the name of the Lord. To speak in the name of the Lord, is to deliver what he commands; to prophesy in the name of the Lord, is to foretel what he reveals; and to curse in the name of the Lord, is to declare a curse which he is determined to inflict, and has authorized the prophet to denounce: so that in cursing these supposed children, Elisha acted as a minister of the supreme ruler of the world; and, by his order, foretold the punishment that was about to be inflicted upon these idolaters. His pronouncing this curse was not the cause of their catastrophe; but the certainty of their catastrophe, and the command of God, were the causes of his pronouncing this curse. On the whole, it appears, that the persons who mocked Elisha were not infants, but arrived at years of maturity: it appears, that they did not insult him by chance, but by design; that they went out in great crowds on purpose; that they mocked him because he was the prophet of the true God, from whom they had apostatized; and that he did not wish their untimely end from a principle of revenge, but only predicted it as a prophet. The punishment itself will appear just, if we consider the time, place, persons, and likewise how well it was adapted to convince the people of the heinousness of idolatry, and to recover them to that purity of worship which their law was peculiarly intended to preserve. Dr. Gregory Sharpe, in his Second Argument in Defence of Christianity, has very satisfactorily vindicated the conduct of Elisha. He observes, that if we inquire into the character of Elisha, we shall always find him good, merciful, and compassionate. He who restored life to the son of the good Shunammite, and so often saved the lives of others, would not have slain in anger with his curses little children. Indeed, if the curse pronounced by Elisha had not proceeded from the Lord, if it had been the effect of anger in the prophet only, and not the just denunciation of the prophet upon obstinate incorrigible idolaters, so signal an event in the destruction of the youth of Bethel, would not so soon have followed it. See more in the work above referred to, and Waterland's Script. Vind. part 2: p. 120.
REFLECTIONS.—Elisha, being returned in the spirit of Elijah, multiplied miracles to confirm his divine mission.
1. At the request of the men of Jericho, he heals their waters, casts in the salt at the fountain-head, and in the name of the Lord commands the cure, which is instant as his word. Note; (1.) Opportunity must not be lost; whilst we have a prophet among us, let us employ him. (2.) Few people think how ill they could spare the most common necessaries: we could much better want every other liquor, than be without wholesome water. (3.) Nothing but the salt of divine grace can sweeten the bitterness or heal the barrenness of the corrupted heart. (4.) It is every prophet's labour to cast in this salt, and that not merely into the streams, for present reformation, but into the spring, in order to abiding conversion. (5.) Though the prophet speaks, it is God alone that works. (6.) They who have tasted of God's healing grace, will make it manifest in the fruitfulness of their lives.
2. Another miracle of a different kind marked his return to Carmel. As he passed through Beth-el, where another school of prophets lay, a company of young persons mocked him. The idol calf had there the general sway, and they hated those who were zealous to rebuke their sins. They cried in derision, Go up, follow your master, and let us be rid of you both; and because his head was bald, they derided the defect. With a look of indignation, he turned upon them, not in anger for the personal affront, but in holy displeasure at their contempt and dishonour of God, and, by a divine impulse from him, denounced upon them the curse that they had provoked; the executioners of which are near; two bears, rushing from a neighboring wood, tore to pieces forty-two of these insolent mockers, and changed their shouts into dying groans. Note; (1.) It is no new thing for prophets to be abused, even in the streets, and for children, taught by their ungodly parents, to point at and hoot them. (2.) It is a high reflection upon God, to reproach any man with his natural defects or infirmities. (3.) Wicked children should read and tremble at this judgment.
3. Having visited Carmel, Elijah's late residence, and where might be another school of prophets, he went to Samaria, the metropolis, to testify against their idolatry, where it was most confirmed under the royal sanction. Note; When iniquity most reigns, and the largest field is open to labour for God, there is the zealous prophet's call.