23 And he went up from thence to Bethel, and as he went up by the way, there came forth little boys out of the city, and mocked him, and said to him, Go up, bald head; go up, bald head!
But they mocked at the messengers of God, and despised his words, and scoffed at his prophets, until the fury of Jehovah rose against his people, and there was no remedy.
But now they that are younger than I have me in derision, whose fathers I would have disdained to set with the dogs of my flock.
Though thou, Israel, play the harlot, let not Judah trespass; and come ye not unto Gilgal, neither go up to Beth-aven, nor swear [As] Jehovah liveth!
and others underwent trial of mockings and scourgings, yea, and of bonds and imprisonment.
and saying, Thou that destroyest the temple and buildest it in three days, save thyself. If thou art Son of God, descend from the cross. [And] in like manner the chief priests also, mocking, with the scribes and elders, said, He saved others, himself he cannot save. He is King of Israel: let him descend now from the cross, and we will believe on him. He trusted upon God; let him save him now if he will [have] him. For he said, I am Son of God.
and having woven a crown out of thorns, they put it on his head, and a reed in his right hand; and, bowing the knee before him, they mocked him, saying, Hail, King of the Jews! And having spit upon him, they took the reed and beat [him] on his head. And when they had mocked him, they took the cloak off him, and put his own clothes on him, and led him away to crucify.
And seek not Bethel, neither go to Gilgal, and pass not to Beer-sheba; for Gilgal shall surely go into captivity, and Bethel shall come to nought.
Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices in the morning, your tithes every three days,
So shall Bethel do unto you because of the wickedness of your wickedness: at day-break shall the king of Israel utterly be cut off.
The inhabitants of Samaria shall fear because of the calf of Beth-aven; for the people thereof shall mourn over it, and the idolatrous priests thereof shall tremble for it, for its glory, because it is departed from it.
But draw near hither, ye sons of the sorceress, the seed of the adulterer and the harlot. Against whom do ye sport yourselves? Against whom do ye make a wide mouth, [and] draw out the tongue? Are ye not children of transgression, a seed of falsehood,
And the people shall be oppressed one by the other, and each by his neighbour; the child will be insolent against the elder, and the base against the honourable.
Then remove discontent from thy heart, and put away evil from thy flesh; for childhood and youth are vanity.
Folly is bound in the heart of a child; the rod of correction shall drive it far from him.
Even a child is known by his doings, whether his work be pure, and whether it be right.
But at my halting they rejoiced, and gathered together: the slanderers gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:
Sons of fools, and sons of nameless sires, they are driven out of the land. And now I am their song, yea, I am their byword. They abhor me, they stand aloof from me, yea, they spare not to spit in my face. For he hath loosed my cord and afflicted me; so they cast off the bridle before me. At [my] right hand rise the young brood; they push away my feet, and raise up against me their pernicious ways; They mar my path, they set forward my calamity, without any to help them; They come in as through a wide breach: amid the confusion they roll themselves onward. Terrors are turned against me; they pursue mine honour as the wind; and my welfare is passed away like a cloud. And now my soul is poured out in me; days of affliction have taken hold upon me. The night pierceth through my bones [and detacheth them] from me, and my gnawing pains take no rest: By their great force they have become my raiment; they bind me about as the collar of my coat. He hath cast me into the mire, and I have become like dust and ashes. I cry unto thee, and thou answerest me not; I stand up, and thou lookest at me. Thou art changed to a cruel one to me; with the strength of thy hand thou pursuest me. Thou liftest me up to the wind; thou causest me to be borne away, and dissolvest my substance. For I know that thou wilt bring me to death, and into the house of assemblage for all living. Indeed, no prayer [availeth] when he stretcheth out [his] hand: though they cry when he destroyeth. Did not I weep for him whose days were hard? was not my soul grieved for the needy? For I expected good, and there came evil; and I waited for light, but there came darkness. My bowels well up, and rest not; days of affliction have confronted me. I go about blackened, but not by the sun; I stand up, I cry in the congregation. I am become a brother to jackals, and a companion of ostriches. My skin is become black [and falleth] off me, and my bones are parched with heat. My harp also is [turned] to mourning, and my pipe into the voice of weepers.
And the king took counsel, and made two calves of gold. And he said to them, It is too much for you to go up to Jerusalem: behold thy gods, Israel, which brought thee up out of the land of Egypt! And he set the one in Bethel, and the other he put in Dan. And this thing became a sin; and the people went [to worship] before the one, as far as Dan. And he made a house of high places, and made priests from all classes of the people, who were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that was in Judah, and he offered upon the altar. So did he in Bethel, sacrificing to the calves that he had made; and he placed in Bethel the priests of the high places that he had made.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Kings 2
Commentary on 2 Kings 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
2Ki 2:1-10. Elijah Divines Jordan.
1-7. when the Lord would take up Elijah—A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him.
Gilgal—This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [2Ki 2:4]. In travelling to these places, which he had done through the impulse of the Spirit (2Ki 2:2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan. They were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honor of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ.
3. take away thy master from they head—an allusion to the custom of scholars sitting at the feet of their master, the latter being over their heads (Ac 22:3).
8. Elijah took his mantle, and wrapped it together, and smote the waters—Like the rod of Moses, it had the divinely operating power of the Spirit.
9. Elijah said unto Elisha, Ask what I shall do for thee—trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it.
let a double portion of thy spirit be upon me—This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [De 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.
10. Thou hast asked a hard thing—an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor.
2Ki 2:11-18. He Is Taken Up to Heaven in a Chariot of Fire.
11. behold, there appeared a chariot of fire, and horses of fire—some bright effulgence, which, in the eyes of the spectators, resembled those objects.
went up by a whirlwind—a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Isa 29:6).
12. Elisha saw it, and he cried, My father—that is, spiritual father, as the pupils of the prophets are called their sons.
the chariot of Israel, and the horseman thereof—that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen.
took hold of his own clothes and rent them—in token of his grief for his loss.
13. He took up also the mantle of Elijah—The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.
14-18. smote the waters—The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.
16-18. fifty strong men, let them go, we pray thee, and seek thy master—Though the young prophets from Jericho had seen Elijah's miraculous passage of the Jordan, they had not witnessed the ascension. They imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
2Ki 2:19-25. Elisha Heals the Waters.
20. Bring me a new cruse, and put salt therein—The noxious qualities of the water could not be corrected by the infusion of salt—for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [Keil].
23, 24. there came forth little children out of the city—that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career.
bald head—an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.