2 Kings 2:23

He went up from thence unto Beth-el To the other school of the prophets, to inform them of Elijah's translation, and his succession to the same office; and to direct, and comfort, and establish them, as he saw occasion. And there came forth little children The word נערים, negnarim, here rendered children, often evidently signifies, and is translated, young men, or lads, as Genesis 22:5; Genesis 22:12; Genesis 41:12; Genesis 43:8; 2 Chronicles 13:7, and that even when the epithet קשׂנים, ketannim, little, is, as here, added to it: see 1 Kings 3:7, and Isaiah 11:6. Here Dr. Waterland renders the words, young lads. It is more than probable they were, at least, old enough to discern between good and evil. They came out of the city, that is, Beth-el, the mother city of idolatry, where the prophets had planted themselves that they might bear witness against it, and dissuade the people from it, though, it seems, they had but small success there. These youths, it appears, did not meet with Elisha by accident, but went out with a design to insult him, knowing him to be a prophet of the true God, an advocate for his worship, and an enemy to the idolatry of the place; and having imbibed the prejudices of their parents against the true religion. They likewise went in a body, which showed that their motive was malice, and their going out not casual: from whence some think it probable that they went out, not only to deride the prophet, but likewise to prevent his entering into the city. They feared he would be as zealous against their idolatries as Elijah had been, and by this insult they intended to free themselves from his remonstrances. And mocked him With great petulancy and vehemency making game of him, as the word יתקלסו, jithkallesu, here used, signifies; deriding, probably, both his person and ministry, and that from a profane contempt of the true religion, and a passionate love of that idolatry which they knew he opposed. And said unto him, Go up, thou bald-head, go up, thou bald-head Thus mocking his natural infirmity, which was a great sin, and repeating the words to show their earnestness, and that their scoff was no sudden slip of the tongue, but proceeded from a rooted impiety, and hatred of God and his prophets: and very probably it was their usual practice to jeer the prophets as they went along the streets, that they might expose them to contempt, and, if possible, drive them out of the town. Many commentators think, that by this expression, עלה, gnalee, Go up, ascend, which they repeat, they intended to make a jest of the ascension of Elijah, which no doubt they had heard of: as if they had said, “Go up, ascend into heaven, whither thou pretendest Elijah is gone. Why didst thou not accompany thy friend and master to heaven?” thus shutting their eyes against an astonishing miracle, which seems to have been wrought, partly at least, to reclaim them, as well as to the two other signal miracles recently wrought, and, no doubt, spread abroad through the country, namely, of both Elijah and Elisha's dividing the waters of Jordan, and passing through on dry ground. Perhaps, however, as the story mentions his going up, or ascending, the rising ground, unto Beth-el, and going up by the way, they might only mean, Go along, by the expression, Go up, or ascend, and might not allude to Elijah's ascension. Be this as it may, their abuse of a prophet whom God had so evidently accredited, and marked out as the successor of Elijah, whose miracles had been so many and so wonderful, was a most heinous sin, and a manifest insult offered to the true God, and was accordingly punished as such by him, all whose ways are just and holy, and who never exceeds the degree of sin in the measure of punishment, but always in the present world punishes the guilty infinitely less than they deserve.