2 Kings 2:24

He looked on them, and cursed them in the name of the Lord “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 going 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.” See Dr. Dodd, and Morris, vol. 1. ser. 7.

There came forth two she-bears out of the wood Which probably had been robbed of their whelps, and thereby made more fierce and outrageous; and tare forty and two children of them Here the word translated children is different from that used above, namely, ילדים, jeladim; but this also signifies, not only young children, but also those that are grown up to maturity, as Genesis 32:22; Genesis 34:4; Genesis 37:30; Ruth 1:5. In this extraordinary punishment, inflicted evidently by the hand of God on these young persons, we have demonstration, that the curse which the prophet denounced against them was not owing, as some have supposed, to the peevishness of his temper, or the ebullition of his anger: for though his rage had been ever so furious, 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 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 had no effect had it proceeded from a peevish temper, or from the violence of his passion, we have no just cause, from his cursing them, to suspect that he was actuated by any such principle. No: it was in the name of the Lord; not from any revengeful passion, but by the motion of God's Spirit, and by God's command and commission that he denounced the curse: and God caused the punishment to follow, partly to show his displeasure at such profaneness and malignity of mind against God, and his cause, and worship, as these youths were guilty of, for the terror and caution of all other ungodly persons, who abounded in that place; partly to vindicate the honour and maintain the authority of his prophets; and particularly of Elisha, now especially in the beginning of his sacred ministry; and partly to convince the people of the heinousness of idolatry, and to recover them to that purity of worship which the law was peculiarly intended to preserve.

Upon the whole, it appears that the persons who mocked Elijah were not infants, but arrived to years of maturity; 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 will appear just, if we consider the time, place, persons, and all the circumstances of the case. These young persons might be guilty of many other heinous crimes, known to God and his prophet, besides that here recorded: they were at least guilty of idolatry, which by God's law deserved death: add to this, that the idolatrous parents were punished in their children; and that if any of these children were more innocent, God might have mercy on their souls, and then the death they suffered was not a misery, but a real blessing to them, taking them away from that education which was very likely to expose them, not only to temporal, but eternal destruction.