2 Kings 2

2 Kings 2:1-8

The Elisha Miracles (2 Kings 2 Kings 2:1-25; 2 Kings 4:1 to 2 Kings 6:23), His Prophetic Involvement In The Victory Over Moab (2 Kings 3:1-27), And Further Subsequent Events Where YHWH’s Power Through Elisha Is Revealed (2 Kings 6:24 to 2 Kings 8:15). We move away in this section from the annals of the kings of Israel and Judah, to the memoirs of the sons of the prophets, although even then possibly intermingled with further extracts from the official annals (e.g. 2 Kings 3:1-27). The events that will follow, in which YHWH’s power through his prophet Elisha is remarkably revealed, were crucial to the maintenance of faith in YHWH at a time of gross apostasy. Just as YHWH through Moses had boosted the faith of Israel at the Exodus with specific miracles, and just as Jesus Himself would evidence His Messiahship by even greater miracles (Matthew 11:2-6), followed by miracles which accredited His Apostles (Mark 16:17-18; Acts 4:29-30; Acts 5:12; Hebrews 2:3-4) so now in these perilous times for Yahwism (the worship of YHWH, the God of Israel), God encouraged the faithful by miracles, some of which were remarkably similar, although lesser in extent, to those of Jesus. To call them pointless, as some have done, is to ignore the privations and dangers facing the ‘sons of the prophets’ and all true Yahwists, dangers under which the very core of the faithful in Israel were living. Under such circumstances they needed their faith boosting in special ways. It is not without note that similar miracles have been experienced through the ages when Christian men and women have been facing up to particular difficulties and persecutions (as with the Corrie Ten Boom miracle described previously at 1 Kings 17:16).It is also interesting to note that in some ways Elisha’s spate of miracles can be seen as having commenced with his seeing a ‘resurrection’, accompanied by a reception of the Spirit, as Elijah was snatched up into Heaven. It may be seen as a pointer to the future.Note On The Two Contrasting Scholastic Approaches To These Passages. Scholars are basically divided into two groups when considering these passages. On the one hand are those who believe that God was ready to perform special miracles in certain circumstances, in this case in view of the parlous situation in which most in Israel had mainly lost their faith, and on the other are those who dogmatically assert that such miracles could not have taken place per se, and that they must therefore be seen as legendary a priori (thus they speak of them as ‘saga’). Clearly the sceptical scholar must then find some way of discrediting, at least partially, the material in question, but when they do, it should only in fairness be recognised on their side, that they often do so on the basis of their dogmatic presuppositions, (which they are, of course, perfectly entitled to in a free world), and not on the basis of the text. Indeed had no miracles been involved it is doubtful whether, on the whole, they would have reached the same literary conclusions as the ones they now argue for (and disagree with each other about, like us all).For the truth is that there are no grounds in the text for rejecting the miracles. Indeed in view of the soberness with which they are presented we can argue that there are actually grounds for accepting that the miracles did occur in front of eyewitness. The case is thus really settled by these scholars on the basis of external presuppositions and philosophical presumptions, which, of course, we all have (or in some cases even through fear of what their fellow scholars might think).Unfortunately for these scholars their problem is exacerbated by the quantity and diversity of the miracles, and the differing places where they come in the text.

Thus their ‘explanations’ have to become many and varied, one might almost say amusing in their complexity, were it not for the seriousness of the issue involved. For the author was not generous enough to limit his account of miracles to one section alone.

Thus they even appear in passages almost certainly taken from the official annals of the kings of Israel and Judah. It must be recognised that many of these scholastic interpretations are based simply on the initial dogmatic position that ‘miracles do not happen’ so that they feel it incumbent on them to find another explanation. The literary arguments are then often manoeuvred in order to ‘prove’ their case. because they are convinced that it must be so. As a result they find what they want to find (a danger with us all). That is not the right way in which to approach literary criticism.While we ourselves are wary of too glib a claim to ‘miracles’ through the ages, and would agree that large numbers of them have been manufactured for convenience, or accepted on insufficient grounds while having natural explanations, we stand firmly on the fact that at certain stages in history, of which this was one, God has used the miraculous in order to deliver His people. And we therefore in each case seek to consider the evidence.

There are no genuine grounds for suggesting that prophetic writers enhanced miracles. Indeed it is noteworthy that outside the Exodus and the Conquest, the time of Elijah and Elisha, and the times of Jesus Christ and His Apostles, such miracles in Scripture were comparatively rare events.

It will also be noted that Elisha undoubtedly had a reputation in his own time as a wonderworker (2 Kings 5:3; 2 Kings 6:12; 2 Kings 8:4). We thus accept the genuineness of the miracles of Elijah and Elisha, considering that it is the only explanation that fits the soberness of the accounts with which we are presented, just as we similarly accept the similar miracles of Jesus Christ and His Apostles because of Who He proved Himself to be.And that is the point. We do not just accept such miracles by an act of optional faith, or because we are ‘credulous’. We accept them as a reality because they were a reality to Jesus Christ, and because we know that we have sufficient evidence from His life and teaching to demonstrate that Jesus Christ was Who He claimed to be, the only and unique Son of God. And we remember that He clearly assumed Elijah’s and Elisha’s miracles to have been authentic (Luke 4:26-27; Luke 9:54-56). Our belief in the miracles of Elijah and Elisha is thus finally founded on our belief in Jesus Christ as the true and eternal Son of God.(This is not to make any judgments about the genuine Christian beliefs among some who disagree with us.

Man has an infinite capacity to split his mind into different boxes).End of note.This Elisha material from 2 Kings 2:1 to 2 Kings 8:15 can be divided into two sections, which are clearly indicated:1). SECTION 7 (2 Kings 2:1 to 2 Kings 3:27).

After the taking of Elijah into Heaven Elisha enters Canaan as Israel had before him, by parting the Jordan, and then advances on Jericho, where he brings restored water to those who believe, after which he advances on Bethel, where he brings judgment on those who are unbelievers. And this is followed by a summary of the commencement of the reign of Jehoram, and an incident in his life where Elisha prophesies the provision of water for the host of Israel, something which is then followed by the sacrificing, by the rebellious and unbelieving king of Moab, of his son (2 Kings 2:1 to 2 Kings 3:27). In both these incidents the purpose of his ministry is brought out, that is, to bring blessing to true believers, and judgment on those who have turned from YHWH,2). SECTION 8 (2 Kings 4:1 to 2 Kings 8:15). In this section the kings of Israel are deliberately anonymous while the emphasis is on YHWH’s wonderworking power active through Elisha which continues to be effectively revealed (2 Kings 4:1 to 2 Kings 8:15). The kings simply operate as background material to this display of YHWH’s power. In contrast from 2 Kings 8:16 the reign of Jehoram is again specifically taken up, signalling the commencement of a new section with the kings once more prominent.

2 Kings 2:19-22

B. The ‘Healing’ of Jericho’s Spring (2 Kings 2:19-22). The new beginning for Israel resulting from Elisha’ entry into the land over the Jordan results the men of Jericho asking him to ‘heal’ a spring of water at Jericho, in a similar fashion to the way in which Moses, having crossed the Red Sea (Sea of Reeds) into a new deliverance, also healed a spring of water (Exodus 15:23-25). They were beginning to see Elisha as the new Moses.Excavations have shown that Jericho, apart from small numbers of people, was on the whole unoccupied as a city for around four hundred years up to the time of Ahab when it was rebuilt by Hiel at the cost of his two sons (1 Kings 16:34). This was partly due to the curse that Joshua had put on it, but it may also possibly have been partly due to the problem now being exposed, which could be seen as a part of the curse. It had become recognised that the water from the spring at the foot of the mound caused excessive miscarriages. Interestingly a fairly recent scientific survey of the region has revealed a tendency for springs in the area to become contaminated with natural radioactivity, something which is known to cause miscarriages. Others see the ‘miscarrying’ as referring to the land with the indication that the spring had become polluted and useless for agriculture.Whichever way it was those who were living there brought their problem to Elisha.

It is clear that they saw Elisha in a different light from Elijah, (the problem had been there for a long time), possibly because of the way in which he had entered the land. It had probably reminded them of the incident in Exodus 15:23-25. There hope was that he might be able to ‘heal’ the spring. Calling for a new dish and some salt, Elijah obliged by casting the salt into the spring. Then he assured them that YHWH had declared that He had healed the waters.Analysis. a And the men of the city said to Elisha, “See, we pray you, the situation of this city is pleasant, as my lord sees, but the water is bad, and the land miscarries” (2 Kings 2:19).b And he said, “Bring me a new dish, and put salt in it. And they brought it to him. And he went forth to the spring of the waters, and cast salt in it, and said, “Thus says YHWH, I have healed these waters” (2 Kings 2:20-21 a).a “There shall not be from there any more death or miscarrying”. So the waters were healed to this day, according to the word of Elisha which he spoke (2 Kings 2:21-22).2 Kings 2:19‘And the men of the city said to Elisha, “See, we pray you, the situation of this city is pleasant, as my lord sees, but the water is bad, and the land miscarries.” ’The city of Jericho had been known as the city of palm trees (Deuteronomy 34:3; Judges 1:16; Judges 3:13). It was well watered by a large spring, and with a pleasant, although hot, climate. But something had happened to the waters of the spring which resulted in ‘the land miscarrying’.

This could be because of radiation (hydrological surveys have shown a tendency to radiation in the area), or because of some other source of contamination. It has been suggested that the contamination was caused by a parasitic infection connected with snails.

Radiation would cause miscarriages in women, while contaminated and infected water could have a bad effect on either health or the fruitfulness of the land. Whichever way it was the waters needed ‘healing’.2 Kings 2:20‘And he said, “Bring me a new dish, and put salt in it. And they brought it to him.’Elisha therefore called for a new dish and some salt. The ‘new dish’ would indicate to the people that what he was about to do had a holy, God-connected purpose, which was why the dish must not have been contaminated in any way by earthly contacts (compare the new cart that carried the Ark in 2 Samuel 6:3, and the unridden colt that carried Jesus in Mark 11:2). Salt was seen as a means of purifying (Leviticus 2:13; Numbers 18:19).2 Kings 2:21‘And he went forth to the spring of the waters, and cast salt in it, and said, “Thus says YHWH, I have healed these waters. There shall not be from there any more death or miscarrying.” ’Elisha then went and cast the salt into the spring, and declared in the Name of YHWH, that the waters were now healed and that there would therefore in future be no death or miscarrying.

Note the direct claim of YHWH that ‘I have healed these waters’.It has been suggested that an earth tremor might have shifted the geological strata from which the radiation infection was coming, thus naturally purifying the water for the future. But as with so many miracles, even if that were so, it was the timing and effectiveness that was special.

If the problem was connected with snails than the salt could have been ‘multiplied’ by YHWH and have killed off the colony of snails. Either way it was rightly seen to be the work of YHWH.2 Kings 2:22‘So the waters were healed to this day, according to the word of Elisha which he spoke.’So the waters were healed by YHWH in accordance with Elisha’s word, and remained healed to the day of writing. There was no further trouble. This miracle was a further picture of why YHWH had raised up Elisha. It was in order to purify Israel and make it fruitful.

2 Kings 2:23-25

C. The Young Men Of Bethel Gather To Mock The Prophet Of YHWH And Are Ravaged By Bears (2 Kings 2:23-25). As Elisha went up from Jericho to Bethel, continuing his symbolic journey, young men ‘came forth’ from the city to ‘greet’ him. This was in total contrast with his previous visit with Elijah when the sons of the prophets had ‘come forth’ to greet them (2 Kings 2:3). The contrast is clearly intended. This was a large party of determined anti-Yahwists (well over forty two) come to see off a prophet of YHWH. The word rendered ‘young men’ is similarly used of Absalom as a grown man (2 Samuel 14:21; 2 Samuel 18:5). That the sons of the prophets did not come out to greet him (as they had done on every other occasion) must be seen as significant.

It would suggest that they were being intimidated, and in some way forcibly prevented from doing so. Instead the city sent out this large group of ruffians and bullies in order to see off Elisha, with the aim of mocking his status. The syncretistic sanctuary city of Bethel with its golden calf wanted nothing to do with a true prophet of YHWH.The whole of the city would probably be watching in order to see what happened. It was a test of the ‘new’ prophet’s standing. If he turned tail and fled people would be able to draw their own conclusions. But instead Elisha turned round and issued a solemn curse on the young men, with the result that two she-bears (probably with the intention of defending their young from this group of men who had disturbed them, and therefore extra fiercely) came out of the forest which was near Bethel, which Elisha and the young men may well have been entering, and severely mauled forty two of the young men.

These men may not all necessarily have been killed. It was intended to vindicate the prophet, not to be an execution squad.Analysis. a And he went up from there to Beth-el (2 Kings 2:23 a).b And as he was going up by the way, there came forth young men out of the city, and mocked him, and said to him, “Go up, you baldhead, go up, you baldhead.” (2 Kings 2:23 b).c And he looked behind him and saw them, and cursed them in the name of YHWH (2 Kings 2:24 a).b And there came forth two she-bears out of the wood, and tore forty and two young men from among them (2 Kings 2:24 b).a And he went from there to mount Carmel, and from there he returned to Samaria (2 Kings 2:25).Note that in ‘a’ he went to Bethel and in the parallel went to Mount Carmel and Samaria. In ‘b’ the young men grievously insulted Elisha, and in the parallel they were mauled by bears. Centrally in ‘c’ Elisha cursed them in the Name of YHWH.2 Kings 2:23‘And he went up from there to Beth-el, and as he was going up by the way, there came forth young men out of the city, and mocked him, and said to him, “Go up, you baldhead, go up, you baldhead.” ’The journey to Bethel completed the ‘entry into the land’ which followed the pattern of the conquest, parting of Jordan, Jericho, Bethel. But instead of the sons of the prophets ‘coming forth’ from Bethel as previously (2 Kings 2:3), a gang of hooligans ‘came forth’. The contrast is surely significant. On all previous occasions he had been met by sons of the prophets (2 Kings 2:3; 2 Kings 2:5; 2 Kings 2:15).

His reception here was also in total contrast with the courtesy of his reception at Jericho, both from the sons of the prophets and the people, which is one reason why the two incidents have been set side by side. Here the sons of the prophets at Bethel were clearly having to keep out of the way, knowing that the city had organised its own reception for Elisha and that things could get ugly.

They would have known that the intention was not to kill Elisha but to see him off with a deliberate and organised insult against ‘the prophet of YHWH’. It was not thus simply a group of passing children otherwise the sons of the prophets would have come out as well. The number of young men involved reveals their underlying fear of what Elisha could do (they remembered what Elijah had done to two military units before him - 2 Kings 1:9-12). It demonstrated that paradoxically the deniers of true Yahwism, who rather supported their own watered down syncretistic Yahwism, were still afraid of his power. It demonstrated that in their hearts they really knew the truth but found it too uncomfortable.Made brave by their numbers (there must have been at least fifty of them for forty two to be mauled) the hooligans approached Elisha and hurled insults. The term ‘bald-head’ was a clearly intended insult (As an oriental traveller Elisha would have had his head covered so that they would not have been able to see whether he was bald or not).

They were deliberately degrading the prophet of YHWH, and in accordance with Deuteronomy 18:19 this would be ‘required of them’ (that is, they would be punished for it). To insult the representative of YHWH was to insult YHWH Himself (compare 2 Chronicles 36:16-17).Hair was seen as a sign of virility, and long hair was a sign of being dedicated to YHWH (Numbers 6:5; Judges 13:5). (There is, on the other hand, no evidence of prophets having tonsures).

Thus the suggestion that he was ‘bald’ was a deliberate denigration of his status. It was saying that his claim to dedication was false. There may be behind this the idea that without Elijah being with him he was to be seen as ‘shorn’, and therefore helpless. This would tie in with their suggestion that he should ‘go up’ as Elijah had. They may well have been belittling the idea of his succession to Elijah as the prophet of YHWH supreme and suggesting that if he really was he should demonstrate it by copying him.2 Kings 2:24‘And he looked behind him and saw them, and cursed them in the name of YHWH. And there came forth two she-bears out of the wood, and tore forty and two young men from among them.’Being faced up with this issue at this moment when he was entering into the fullness of his dedication to YHWH, and with a whole city watching to see whether he would survive his humiliation, and whether YHWH Himself would do anything, it was necessary for Elisha (and YHWH) to act, and to do it in such a way as to vindicate his status.

He accordingly pronounced a curse on them in the Name of YHWH. Now it was open to YHWH to vindicate His prophet.

If He did so Elisha’s reputation as a prophet would be upheld. If He did not do so Elisha’ reputation would have been in ruins. And sure enough two she-bears, disturbed by the commotion and probably defending their young, came out of the trees and mauled forty two of the young men as they no doubt fled. We are not told whether any died, although possibly some did, if only from their wounds. Once again YHWH was seen as in control of creation, and as defending the honour of His prophets, dispensing fully merited judgment.Forty two may have been chosen because it indicated the intensified completeness (3x2) of divine perfection (3 x 2 x 7), a complete divinely perfect number (compare 2 Kings 10:14).2 Kings 2:25‘And he went from there to mount Carmel, and from there he returned to Samaria.’Then Elisha continued on his symbolic journey by going to Mount Carmel the site of YHWH’s vindication by Elijah. He was ‘possessing’ the land for YHWH. Then he returned to Samaria.