2 Reis 2:23-24

DISCOURSE: 360
ELISHA MOCKED BY THE CHILDREN

2 Reis 2:23. And he went up from thence unto Beth-el: 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. And he turned back, and looked on them, and cursed them in the name of the Lord. And there came forth two she-bears out of the wood, and tare forty and two children of them.

THOUGH the ministry of the word in its original purpose was intended only for the happiness of man, it but too frequently proves an occasion of his more aggravated misery. That great Prophet, the Lord Jesus Christ, who came to enlighten and save the world, was “set no less for the fall, than for the rising, of many in Israel.” In like manner St. Paul was to some “a savour of life unto life; but to others, a savour of death unto death.” Thus the Prophet Elisha, who, in healing the waters of Jericho, not only conferred upon Israel a great temporal benefit, but shewed what benefit he was sent to confer on their souls also, was speedily constrained to call down judgments upon the people whose welfare he was most anxious to promote.
The destruction of so many children for what appears to have been but a small offence, has afforded to infidels an occasion of triumph. But that this dispensation affords no just ground of complaint either against the God of Israel or his holy prophet, will appear, if we consider,

I. The sin committed by the children—

In their treatment of the prophet we behold a mixture,

1. Of contumely—

[The name of “bald head” was not, it is true, any bitter invective; but it was intended as a reproach; and the evil of such reproaches consists, not in the term that is used, but in the intent of him that uses it. Opprobrious language used to any one is sinful [Note: Mateus 5:22.]; but as used on this occasion, it was an insult to God himself. The mocking of a poor man on account of his poverty is considered by God as a reproach offered to himself, who has appointed him his lot [Note: Provérbios 17:5.]: much more therefore was this contemptuous treatment of the prophet an insult to that God, who had called him to the prophetic office. This is plainly declared by our blessed Lord [Note: Lucas 10:16.]; and it is confirmed by a similar testimony from the Apostle Paul [Note: 1 Tessalonicenses 4:8.]

2. Of profaneness—

[The expression “Go up, go up,” evidently refers to the recent ascension of Elijah in the fiery chariot: and it intimated, that his translation was regarded by them either as a fiction to be disbelieved, or an event to be despised. In either of these views, their guilt was exceeding great: for how could they disbelieve what was immediately attested by that stupendous miracle, the forming a dry passage through Jordan by a stroke of Elijah’s mantle? It is true, that many of the people of Jericho doubted at the time, and desired Elisha to send fifty men to search for his master, lest he should have been cast upon some mountain or valley: but that very doubt, like the unbelief of Thomas, tended only to confirm the fact that had been denied: and consequently the continuance of unbelief became so much the more criminal, in proportion as the evidence had been increased to confirm the fact.

But it is probable that the fact, though believed, was deemed a fit subject for ridicule; ‘Let us see thee, O thou bald head, go up, as thy master did.’ Thus the very abundance of God’s power and grace was turned into an occasion of profane banter. And, strange as it may seem, this is a very common source of ridicule among the ungodly world. Goodness in itself is not made a ground of contempt; but as proceeding from God, as illustrating his perfections, and as conducing to his glory, it is an object of general derision. What terms, for instance, are more frequently used as expressive of contempt than “the elect,” “the saints,” and such like? And why are they so used, but because the sovereignty and the holiness of God are implied in them? Such reproaches then most assuredly strike at God himself, who estimates them by a very different standard from that which we use: we view them as a facetious exposure of folly; but he views them as an impious contempt of the Lord our God.]
We have a clear proof of the malignity of the offence in God’s sight, from,

II.

The judgment inflicted on account of it—

In a two-fold light must that judgment be regarded;

1. As a punishment to them—

[We must not suppose that the judgment was inflicted by Elisha; or that he was actuated by a vindictive spirit in denouncing it. He was no more able to inflict it, than Moses was to send the ten plagues of Egypt, or than Elijah was to bring fire from heaven to consume the bands who came to apprehend him: nor was he any more under the influence of revenge, than Peter was when he passed sentence of death on Ananias and Sapphira; or than Paul was when he declared that Elymas, the sorcerer, should be struck blind. He was merely an organ whereby the Deity denounced his curse against them: and the she-bears out of the wood, like the whole creation, animate and inanimate, were ready to execute the vengeance of God upon them. As the locusts and frogs came up over Egypt at God’s command, or the lion came forth to slay the disobedient prophet, or “the winds and storms fulfilled his will” in arresting Jonah in his flight; so these bears received their commission from God, and executed his commands.
Now this punishment was strictly just: for, what greater dishonour could be done to the God of heaven and earth than to make the most stupendous efforts of his goodness a subject of reproach? As it respected the parents, they deserved to lose those children which they had trained up in such impious habits; and the children deserved to be cut off from all further enjoyment of the privileges which they so despised. For the transgressions of their parents they might well have suffered, even as the children of Sodom and Gomorrha did: but their own iniquities richly merited the displeasure they experienced [Note: 2 Crônicas 36:16.]

2. As a lesson to the world—

[Truly in this dispensation were many valuable lessons contained.
It shewed that smaller acts of persecution, as well as greater, will be noticed by God. It might be thought a light matter to revile a servant of God; but did God account it so in the instance of Ishmael? He “mocked Isaac,” as professing himself to be the child of promise, and the heir of Canaan: and for that sin both he and his mother were cast out from the house of Abraham [Note: Gênesis 21:9.]. This conduct of his is by St Paul expressly called persecution, and is set forth as illustrative of the way in which carnal men still persecute the children of God, and of the everlasting exclusion from heaven which they shall suffer for their impiety [Note: Gálatas 4:29.]. St Jude also, having declared that there will be “mockers” in the Church, tells us what fearful ruin they must expect from the hands of an angry God [Note: Jude, ver. 15, 18.]. To all therefore who are disposed to deride either religion itself or those who profess it, we would say with the prophet, “Be ye not mockers, lest your bands be made strong [Note: Isaías 28:22.].”

Another lesson which this judgment teaches us is, that young persons, as well as adults, are objects of just retribution. We readily acknowledge that the criminality of our actions is deep, in proportion as our light is clear, and our judgment matured. But we must not on that account imagine that God will take no notice of the evils committed by young persons: we have here an awful instance to the contrary. We are told in Scripture, that a young person who shall despise his earthly parents, shall be visited with some heavy calamity [Note: Provérbios 30:17.]: and shall God be so careful of the honour of earthly parents, and not be jealous of his own? Shall young people insult him with impunity? O let them not suppose that their youth is any excuse for their misconduct: for, if they are old enough to know what is right, they are old enough to do it: and “to him that knoweth to do good, and doeth it not, to him it is sin [Note: Tiago 4:17.].” On the other hand, if they will employ their tongues in praising and magnifying their Redeemer, they shall receive from him a rich recompence of reward [Note: Mateus 21:15.].

The last lesson we shall notice as arising from this dispensation is, that parents and children have a fearful responsibility for their conduct towards each other. Doubtless it sometimes happens that the most pious parents have children whom they cannot prevail upon to serve the Lord: and, if they have laboured faithfully for their good, they shall not be held responsible for their faults. But wicked parents can expect nothing but that their children shall tread in their steps: and the truth is, that young children are for the most part only an echo of their parents’ sentiments. What a shocking reflection then will it be to parents, that their children perished through their neglect; or to children, that they persisted in wickedness in opposition to the instructions, example, and entreaties of their parents! Parents, think how you will bear to look upon your children in the future world; and how they will one day execrate your conduct towards them, and call for vengeance on your heads for neglecting to warn them of their evil ways! And, children, think how, if you have disobeyed the voice of your parents, you will execrate your own folly, when you see an impassable gulf between them and you! Reflect a moment on the terror that seized the children the very instant the bears rushed forth upon them; and the distress which came upon their parents when they heard of the calamity that had befallen them. This may serve as an image, though a very faint image, of the terror and distress in which negligent parents and ungodly children will be involved to all eternity. The Lord grant that this may prove a salutary warning to us all!]