2 Kings 2:23

KJV

And he went up from thence unto Bethel: 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.

KJV (with Strong's)

And he went up {H5927} from thence unto Bethel {H1008}: and as he was going up {H5927} by the way {H1870}, there came forth {H3318} little {H6996} children {H5288} out of the city {H5892}, and mocked {H7046} him, and said {H559} unto him, Go up {H5927}, thou bald head {H7142}; go up {H5927}, thou bald head {H7142}.

Complete Jewish Bible

Elisha left to go up to Beit-El. As he was on his way up the road, some boys came out of the town and began making fun of him. "Go on up, baldy! Go on up, baldy!"

Berean Standard Bible

From there, Elisha went up to Bethel, and as he was walking up the road, a group of boys came out of the city and jeered at him, chanting, “Go up, you baldhead! Go up, you baldhead!”

American Standard Version

And he went up from thence unto Beth-el; and as he was going up by the way, there came forth young lads out of the city, and mocked him, and said unto him, Go up, thou baldhead; go up, thou baldhead.

Commentary

### SUMMARY
Following the dramatic ascension of Elijah and the transfer of his prophetic mantle, Elisha, now established as God's leading prophet in Israel, journeyed from Jericho to Bethel. As he approached this city, notorious for its idolatry, a group of young men emerged and brazenly mocked him, repeatedly taunting him with the sarcastic challenge, "Go up, thou bald head; go up, thou bald head." This incident represents a direct challenge to Elisha's newly affirmed divine authority and reflects the profound spiritual decay prevalent in Bethel.

### CONTEXT
* **Literary Context:** This verse immediately follows the pivotal moment of Elijah's miraculous ascension into heaven and Elisha's reception of a double portion of his spirit, symbolically represented by the falling mantle ([2 Kings 2:9-14](/2_kings/2-9 "2 Kings 2:9-14 - Elisha Receives Elijah's Mantle")). Elisha has just demonstrated his prophetic power by healing the waters of Jericho ([2 Kings 2:19-22](/2_kings/2-19 "2 Kings 2:19-22 - Elisha Heals the Waters of Jericho")), solidifying his position as God's chosen successor. The encounter at Bethel serves as Elisha's first major public test of authority after Elijah's departure, demonstrating God's immediate and dramatic vindication of His new prophet. The narrative flow emphasizes the swift transition of power and the Lord's unwavering support for His anointed servant.
* **Historical & Cultural Context:** Bethel was a place of immense historical and religious significance, first hallowed by Jacob's vision of a ladder to heaven ([Genesis 28:10-19](/genesis/28-10 "Genesis 28:10-19 - Jacob's Dream at Bethel")). However, by the time of Elisha, it had become a notorious center for idolatry. King Jeroboam I had established a golden calf cult there, turning it into a rival religious center to Jerusalem and a hub for apostasy in the Northern Kingdom of Israel ([1 Kings 12:28-30](/1_kings/12-28 "1 Kings 12:28-30 - Jeroboam's Idolatry at Bethel")). The "little children" (better understood as youths or young men, as discussed below) mocking Elisha reflects the deep spiritual decline and irreverence permeating the city. Their taunt, "Go up, thou bald head," likely carried multiple layers of insult, not just a physical jab, but a sarcastic reference to Elijah's recent ascension, challenging Elisha's prophetic legitimacy and implying he was not a true prophet or that his God was powerless to "take him up" as well. Such public defiance of a prophet of Yahweh indicated a profound rejection of divine authority within the community.
* **Key Themes:** The incident in [2 Kings 2:23](/2_kings/2-23 "2 Kings 2:23 - The Mocking of Elisha") powerfully underscores several key themes. Primarily, it highlights the **disrespect for divine authority** and God's chosen messengers. The youths' mockery was not merely a personal insult to Elisha but a direct challenge to the God who had just publicly affirmed him. Secondly, it functions as an immediate **testing of a new prophet's anointing**, demonstrating that God would swiftly vindicate Elisha's prophetic office. This divine vindication sets a precedent for Elisha's ministry, establishing his authority. Thirdly, the behavior of the youths reveals the **spiritual condition of the community** in Bethel, a city steeped in idolatry and marked by profound irreverence towards the Lord and His servants. This incident serves as a stark reminder of the consequences of rejecting God's truth and His representatives, a theme echoed throughout the prophetic books concerning Israel's spiritual decline.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"little children" (Hebrew, _ne'arim qetannim'_):** While the KJV translates this as "little children," the Hebrew term _ne'arim_ (plural of _na'ar_) typically refers to youths, young men, or even servants, ranging in age from adolescence to early adulthood. For example, Joseph was called a _na'ar_ at seventeen ([Genesis 37:2](/genesis/37-2 "Genesis 37:2 - Joseph, a Na'ar at Seventeen")), and Rehoboam consulted with _ne'arim_ (young men) who had grown up with him ([1 Kings 12:8](/1_kings/12-8 "1 Kings 12:8 - Rehoboam Consults with Young Men")). The addition of _qetannim_ ("small" or "young") further specifies their age as younger individuals, but certainly old enough to be morally accountable for their actions and to grasp the significance of their taunts. They were not toddlers but a group of unruly, disrespectful adolescents or young adults.
* **"mocked him" (Hebrew, _vayitqal'su bo'_):** The verb _qalas_ (from which _vayitqal'su_ is derived) means "to mock," "scoff," or "ridicule." It implies a strong sense of contempt, derision, and open scorn. This was not a playful tease but a malicious and disrespectful act, challenging Elisha's authority and person. The Hithpael stem (reflexive/reciprocal) suggests an active, deliberate, and perhaps even collective act of mockery.
* **"Go up, thou bald head" (Hebrew, _'aleh qereach'_):** This repeated taunt is central to the insult. "Go up" is a direct sarcastic reference to Elijah's recent ascension into heaven ([2 Kings 2:11](/2_kings/2-11 "2 Kings 2:11 - Elijah's Ascension")). The youths were essentially daring Elisha to "go up" like Elijah, implying he was a fraud or that his God was powerless to take him. The term "bald head" (_qereach_) was likely a derogatory insult, perhaps highlighting Elisha's appearance, but more significantly, it could have been a term of contempt for a prophet, or simply an easy target for ridicule. The repetition of the phrase emphasizes their insolence and persistent challenge.

#### Verse Breakdown
* **"And he went up from thence unto Bethel:"**: This clause establishes Elisha's journey from Jericho, where he had just performed a miracle, to Bethel. The phrase "went up" signifies a geographical ascent, as Bethel was situated on higher ground. Symbolically, it also represents Elisha's ascent into his full prophetic ministry and authority following Elijah.
* **"and as he was going up by the way, there came forth little children out of the city,"**: This sets the scene for the confrontation. Elisha is on his way, and suddenly, a group of youths emerges from Bethel. Their "coming forth" suggests a deliberate act, perhaps lying in wait or simply a spontaneous eruption of disrespect from a community steeped in irreverence.
* **"and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head."**: This is the core of the offense. The youths not only mocked Elisha with their actions but verbally assaulted him with a specific, repeated taunt. The repetition underscores their insolence and the depth of their contempt. Their words were a direct challenge to Elisha's prophetic legitimacy, linking his appearance to a sarcastic dare for him to ascend like Elijah, thus denying his divine calling.

#### Literary Devices
The narrative of [2 Kings 2:23](/2_kings/2-23 "2 Kings 2:23 - The Mocking of Elisha") employs several powerful literary devices. **Irony** is prominent, as the youths mock Elisha with "Go up," unknowingly invoking a divine response that would indeed involve a "going up" – not of Elisha, but of the youths themselves in a tragic judgment. The **repetition** of "Go up, thou bald head" emphasizes the youths' persistent contempt and the brazen nature of their challenge, highlighting their utter lack of reverence. This repetition builds dramatic tension, leading to the swift divine intervention. The incident also serves as a form of **foreshadowing**, immediately establishing God's unwavering support for Elisha's ministry and indicating that challenges to his authority would be met with divine vindication. Finally, there is a stark **contrast** between the newly established, divinely affirmed authority of Elisha and the profound irreverence and spiritual decay represented by the youths of Bethel, setting the stage for the dramatic display of divine justice that follows.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The incident in [2 Kings 2:23](/2_kings/2-23 "2 Kings 2:23 - The Mocking of Elisha") serves as a profound theological statement about the seriousness of disrespecting God's anointed messengers and, by extension, God Himself. In a context where the Northern Kingdom had largely abandoned Yahweh for idolatry, the mocking of Elisha was not merely a personal affront but an act of open defiance against the divine authority he embodied. God's swift and severe response in the subsequent verse underscores His zealous protection of His prophets and His intolerance for irreverence and rebellion against His revealed will. This passage reminds us that while God is merciful, He is also just, and there are grave consequences for those who openly scorn His truth and His representatives, especially within a covenant relationship. It highlights the principle that mocking God's servants is tantamount to mocking God's own authority.

* [Deuteronomy 18:18-19](/deuteronomy/18-18 "Deuteronomy 18:18-19 - Consequences of Disobeying a Prophet")
* [Proverbs 30:17](/proverbs/30-17 "Proverbs 30:17 - Consequences of Mocking Parents")
* [Galatians 6:7](/galatians/6-7 "Galatians 6:7 - Reaping What You Sow")

### REFLECTION AND APPLICATION
While the specific divine judgment in [2 Kings 2:23-24](/2_kings/2-23 "2 Kings 2:23-24 - The Mocking of Elisha and its Consequence") is unique to its historical and covenantal context, the underlying principles remain profoundly relevant for believers today. This passage calls us to a deep reverence for God and His Word, which is often mediated through His appointed servants. It reminds us that disrespect towards those who faithfully represent God can be a manifestation of a deeper disrespect for God Himself. We are challenged to examine our own attitudes towards spiritual authority, the Church, and the sacred. Furthermore, the incident implicitly highlights the crucial role of parents and communities in fostering an environment of respect and spiritual understanding in the younger generation. The spiritual health of a community is often reflected in the attitudes of its youth towards divine matters. This passage serves as a sobering reminder that irreverence and open defiance towards God's truth can have serious, albeit often spiritual rather than physical, consequences. It encourages us to cultivate hearts of humility, respect, and teachability.

#### Questions for Reflection
* **How do we demonstrate respect for spiritual authority in our lives today, both within and outside the church?**
* **What are the subtle or overt ways in which irreverence towards God or sacred things might manifest in contemporary society?**
* **How can parents and communities actively cultivate an environment of reverence for God and His Word in the lives of children and young people?**
* **In what ways might our own attitudes or actions, even unknowingly, challenge the authority of God or His divine purposes?**

### FAQ
**Were these "little children" really just toddlers?**

Answer: No, the Hebrew phrase _ne'arim qetannim_ (נערים קטנים) refers to youths or young men, not infants or toddlers. The term _ne'arim_ can describe individuals old enough to be morally accountable for their actions, ranging from adolescents to young adults. For example, Joseph was called a _na'ar_ at seventeen ([Genesis 37:2](/genesis/37-2 "Genesis 37:2 - Joseph, a Na'ar at Seventeen")), and King Rehoboam consulted with _ne'arim_ who had grown up with him ([1 Kings 12:8](/1_kings/12-8 "1 Kings 12:8 - Rehoboam Consults with Young Men")). While _qetannim_ means "small" or "young," it serves to specify that they were younger members of this age group, but certainly not so young as to be unaware of the gravity of their mocking Elisha, a recognized prophet of God.

**Why such a severe punishment for mocking?**

Answer: The severity of the punishment must be understood within its specific historical and theological context. This was not merely a personal insult to Elisha; it was a direct challenge to the newly established prophetic authority of God's chosen servant, immediately following Elijah's dramatic ascension. In the Northern Kingdom, which was steeped in idolatry (especially in Bethel, a center of calf worship, as seen in [1 Kings 12:29](/1_kings/12-29 "1 Kings 12:29 - Jeroboam's Idolatry at Bethel")), such open defiance of a prophet of Yahweh was tantamount to rejecting God Himself. God's swift and dramatic judgment served to publicly vindicate Elisha's prophetic office, establish his authority, and send a clear message to a rebellious nation about the consequences of irreverence and rejection of divine truth. It was a unique act of divine justice in a specific covenantal context, not a general pattern for human retaliation against disrespect.

### CHRIST-CENTERED FULFILLMENT
While the incident with Elisha demonstrates God's zealous defense of His anointed prophet, it ultimately points forward to the supreme prophet, Jesus Christ, who faced far greater mockery and rejection yet responded with ultimate grace and self-sacrifice. Jesus, the true Son of God, was relentlessly mocked and ridiculed by the very people He came to save. He was taunted by soldiers who clothed Him in purple and crowned Him with thorns ([Matthew 27:29](/matthew/27-29 "Matthew 27:29 - Jesus Mocked by Soldiers")), by Herod's guards ([Luke 23:11](/luke/23-11 "Luke 23:11 - Herod Mocks Jesus")), and by the chief priests and scribes at His crucifixion ([Matthew 27:41](/matthew/27-41 "Matthew 27:41 - Jesus Mocked by Chief Priests")). Unlike Elisha, who called down judgment, Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), absorbed the mockery and bore the sins of the world, offering forgiveness even to His tormentors ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus Forgives His Executioners")). His ultimate "going up" was not a sarcastic taunt but a glorious ascension into heaven, where He was exalted to the right hand of God ([Acts 1:9-11](/acts/1-9 "Acts 1:9-11 - The Ascension of Jesus"); [Ephesians 4:8](/ephesians/4-8 "Ephesians 4:8 - Christ's Ascension and Gifts")), affirming His supreme authority and establishing His eternal reign. Those who reject and mock Christ today face not the judgment of bears, but the ultimate spiritual consequence of separation from God, unless they turn to Him in repentance and faith, finding salvation in His atoning sacrifice ([John 3:18](/john/3-18 "John 3:18 - Condemnation for Disbelief")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 36:16

But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till [there was] no remedy.

Job 19:18

Yea, young children despised me; I arose, and they spake against me.

Job 30:1

¶ But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.

Psalms 31:18

Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

Hebrews 11:36

And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:

Genesis 21:9

¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

Amos 7:13

But prophesy not again any more at Bethel: for it [is] the king's chapel, and it [is] the king's court.