God and the 2 bears

God and the 2 bears

 

Ever heard the story of when God killed 42 little children because Elisha cursed them as revenge for calling him baldy?  Sounds a bit petty and vengrful doesn’t it?

You can almost guarantee those that who wish to attack the Bible and the God of the Bible have heard of this story. The story is found in the Old Testament, 1 Kings chapter 2. It is a very small narrative just 3 verses long. This short but powerful narrative is often used to demonstrate that the Bible is either fictional or that the Bible and God are evil.

I shall cite one particular website for evidence of this,  evilbible.com, sounds like a good one to reference, to me.

“The act of murder is rampant in the Bible.  In much of the Bible, especially the Old Testament, there are laws that command that people be killed for absurd reasons such as working on the Sabbath, being gay, cursing your parents, or not being a virgin on your wedding night.  In addition to these crazy and immoral laws, there are plenty of examples of God’s irrationality by his direct killing of many people for reasons that defy any rational explanation such as killing children who make fun of bald people”
https://www.evilbible.com/evil-bible-home-page/murder-in-the-bible/

 

It must also be noted that some Christians try to answer this by saying that it is not a factual story, but rather it is meant to be a “scare story”.

The lesson for us today is that we should take the Bible seriously, and that means that we should not take everything in it literally. Bishop Kenneth L. Carder puts it this way:

“Literalism tends to rob the Bible of its depth, beauty, mystery, and imagination.   Taking it literally means you don’t have to probe its meaning because the meaning is self-evident (” the Bible says it, I believe it, that settles it” or “it means exactly what it says”).

Literalism can be an avoidance mechanism against the deeper meaning. Focusing on the details of whether a great fish really swallowed Jonah distracts from the harder truth of the story: God loves our enemies as much as God loves us!
https://fcclc.org/2020/11/weird-bible-the-one-where-the-bald-guy-sicced-two-bears-on-42-kids-for-making-fun-of-him/

 

Let’s take a look at the passage in question here.

1 Kings 2:23 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. 24 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. 25 And he went from thence to mount Carmel, and from thence he returned to Samaria.

 

I must admit, this story has concerned me too, or maybe better put, puzzled me. I have struggled with understanding the passage, and, I still do not profess to understand it fully.

However, just because we do not understand a passage or have a full understanding does not automatically mean that we should assume that there is no viable explanation, even if that explanation and meaning is not to our own personal liking.

It should also be stated that if the Bible is fictional or that God is evil, or God is not all loving or that the passage is allegorical or added by men and not original to the biblical text, this passage doesn’t pose an issue. It only poses an issue if we accept this specific understanding of the passage and we start with the position that God is good. Thus this is only a problem for those that have to reconcile a starting position that God is a good God and that the story depicts God’s vengeful slaughter of a group of young children by bears for calling a man baldy.

If God is not good or the Bible is fiction then there is no need to reconcile it. The issue only exists when we interject a presupposed understanding of God. (one that I do hold to myself.)

 

So, based on that presupposed understanding of God, to me, this does not seem to fit within that belief. So maybe there is more to the story than what there would seem to be by taking it at face value. My experience of studying the Bible has shown me that I need to delve much deeper than a simple face value reading in order to correctly, or at least better understand what is being stated. Not understanding a verse or passage or not being able to reconcile it, either with other biblical verses or with our own personal morality, does not necessitate that the verse is saying what we think it is saying. If we cannot reconcile it, then we should at least acknowledge that the reason could be our own personal fallibility and not automatically an issue with the verse or passage.

 

With that being said, I do think that there is a lot more going on in this story than simply a bald mans revenge for being teased, cursing a bunch of children and then God sending 2 bears to kill them all.

 

 

 

In this study, we will try to break it down and see what else is going on. Of course, in order to do this we need to examine the passage in much greater detail than just taking it at face value and also examine the context of where the story is found.

 

LITTLE CHILDREN

The first thing I wish to address is the understanding that these were “little children”. It is most commonly assumed that this group were indeed, young boys, little children.

The reality is almost certainly much different. In order to explain this we need to look at the Hebrew and also apply some basic logic.

The Hebrew is ū-nə-‘ā-rîm  qə-ṭan-nîm

 

The first word Naar, while it can refer to a young lad, it does not demand that meaning nor does in necessitate a young child. It can also refer to a young man and is also used simply to denote a servant.

 

The word is used of Joseph where we are told that he was 17 years old. 

Genesis 37:2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.

 

Joshua is called by this term in Exodus 

Joshua 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

 

The word is used of Absolom a young man but certainly a fully grown man.

2 Samuel 14:21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again

 

David is also referred to as a Naar just before he goes and fights Goliath. David was the youngest of his family and he was still considered a youth, but he certainly was not a little child at the time.

1 Samuel 17:33 And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth.

 

Naar is used of the servants that went with Abraham when he was asked to sacrifice Isaac. 

Genesis 22:3 And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him.

Jonathans armour bearer is referred to by the term Naar 

1 Samuel 14: 6And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few.

Samuel is called a Naar when the word of the LORD came to him 

1 Samuel 3:1 And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision.

Jeremiah calls himself a Naar when God calls him as a prophet 

Jeremiah 1:6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.

Jeremiah was young, no doubt, but an infant he most certainly was not. 

 

None of these would be classified as infants or small young chidren. 

 

Naar can mean a young boy, even one of infancy as Moses is called when he is still nursing 

Exodus 2:6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.

However, to demand that a use of Naar automatically means an infant child is the referent is to totally misrepresent or misunderstand the Hebrew word Naar. Nothing in the word Naar demands the meaning a young child, or infant. 

The second word Qatan means small, little or insignificant. Not necessarily in age but often in status or importance. It is often used in the diminutive sense, youngest.

 

It’s used in Genesis 1:16 to denote something being less in greatness, the second light in the sky being lesser than the greater light. (the moon being lesser than the sun)

Genesis 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also.

 

David is also called a Qatan before his fight with Goliath.

1 Samuel 16:11 And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither.

 

Here it denotes him simply being the youngest of his brothers.

David is referred to as both a naar and a qatan, neither of these words applied to David means that David was an infant when he fought Goliath.

Benjamin is also called a Naar and refrred to by qatan.

Benjamin would have likely been in his twenties at the time.

Genesis 44:19 My lord asked his servants, saying, Have ye a father, or a brother? 20And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him. 21And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 22And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die

Benjamin was simply the youngest of the brothers, not an infant. 

Ham, the son of Noah is called qatan after the flood. Ham was a married man at this time who had children of his own 

Genesis 9:24 And Noah awoke from his wine, and knew what his younger son had done unto him.

Ham was simply referred to as the youngest son not a young child. 

Neither of these words demands an understanding of being little children.

 

The specific term Naar qatan,  used together,  is used a number of times in the Bible. Most interestingly Solomon refers to himself by this term when he was around 20 years old when he became King.

1 Kings 3:7 And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

Solomon was not a little child in the physical sense at the time he used this of himself.

Rather Solomon explains what he meant. He considered himself this in relation to his spiritual sense, he was king, but was still a “little child” in his understanding. In fact, Solomon asked God to give him understanding to be able to judge Gods people, that he could discern between good and bad.

 

1 Kings 3:6And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. 7 And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. 8 And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. 9 Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

 

So this reference to being a little child was not on account of being a physical child but a spiritual one.

 

This “young child” imagery is given in Isaiah 28 in relation to knoweldge and understanding of doctrine. Those that are weaned and off of milk are not spiritual children.

Isaiah 28:9 Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

Paul uses this language in reference to those infants in Christ, those not spiritual.

1 Corinthians 3:1 And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.2 I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. 3 For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? 4 For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

 

Thus, the term translated as little children in the KJV does not refer to the physical but the spiritual. This group were not physical children but spiritual children. This will become even more evident as we delve deeper into this study.

 

The group are also referred to by the term yə-lā-ḏîm. from Yelad. While again this can have the meaning of physical children it is not always used in this way.

It is used of a group of men that King Rehoboam took council from (who had grown up with him) Thus showing they were of a similar age as the King

1 Kings 12:8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him:

1 Kings 12;10 And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father’s loins.

 

So, it has been shown through the Hebrew that there is no demand to understand these little children as being physically little children.  Let’s now just apply a little logic to the story.

We are not told exactly how many there were in the group, but we are told that the bears “tare 42 of them”.

This would certainly indicate that there were more than 42. We are not told that the bears “tare” all of them, but rather 42 of them. Thus 42 of a non specified number but more than 42 were torn by the bears. This then would indicate a larger group. It is not possible to know how big a group this was but it was more than 42. this then would be a rather large “gang”,  are we really to believe that there was a gang of 43+ little children mocking Elisha? This alone would make no sense. We must also note that this happens outside of Bethel, as Elisha was going to Bethel but had not yet reached it. Thus this is a big gang that were outside of the city.

2 Kings 2:23 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,

 

Again are we to think that a big gang of little children were alone outside of the city of Bethel? This makes no sense at all. The logical reading of the narrative, along with the Hebrew would say that these were not simply a group of little children who decided to mock Elisha.

 

The Jewish Talmud discussed this passage that these lads were of age but had disgraced themselves like children

Sotah 46b

 

The group were probably a group of young adults anywhere from 13 to 20.25 with it most likely they were late teens. They certainly were not a group of children.

 

Furthermore, we should now look at the context even more to try and see if we can work out who this group may have been.

Elisha was on his way to Bethel. Bethel at that time was a city full of idol worship. This is described in 1 Kings 12

 

1 Kings 12:25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27 If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. 29 And he set the one in Bethel, and the other put he in Dan. 30 And this thing became a sin: for the people went to worship before the one, even unto Dan. 31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. 32And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. 33 So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

In order to fully understand the idol worship and the nature of Bethel at this time we would need to do a much more detailed study into the history of Bethel. We won’t do that here as what is clear is that at this particular time Bethel was a hot spot of idol worship that was condemned by God.

 

We see earlier in the passage Elijah and Elisha “went down” to Bethel.

2 Kings 2: And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel, although Elijah didn’t actually make it there. 

This is an important phrase within the narrative and should not be overlooked.

The 2 men were at Gilgal before going “down” to Bethel.

2 Kings 2:1 And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.

 

This is spiritual language to denote that Bethel had fallen. It was a city low spiritually.  Gilgal is lower geographically than Bethel. Going down to Bethel shows the spiritual lowness of Bethel, rather than a geographical location. The 2 men had to go down to this city.

The group that had come out of the city or at least who were at the time outside the city of Bethel were not a godly or a spiritually high group, but rather almost certainly a group of idol worshippers. They had either come out of the city or were not so depraved that they were not even allowed in the city.

This is where the “mocking” of Elisha becomes relevant. Most people see the translation bald or baldy/baldyman and assume this is a mocking of Elishas lack of hair upon his head. It is this that makes people claim that Elisha was petty and that the attack by the bears on 42 of the group a rather extreme “punishment” . Again, when we look at this in more depth we will see that there is, indeed, a much deeper meaning that may not be visible at the surface level.

 

So yet again we need to look at context.

Elisha was travelling to Bethel alone. Elijah, the mentor of Elisha had been taken in the whirlwind by God. They were both heading towards Bethel from Gilgal before Elijah had been taken.

Elijah was a well known prophet and Elisha was his young protege. Before Elijah was taken he had told Elisha to ask what he could do for him before he was taken. Elisha asked that he would receive double portion of the spirit.

2 Kings 2:9 And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.

This was granted and Elisha picked up the mantle of Elijah. This indicates that Elisha had taken over from Elijah as prophet. He performed the same miracle as Elijah had done previously and parted the Jordan and crossed on dry land.

2 Kings 2:13 He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; 14 And he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over.

Twice in the chapter Elisha is asked by prophets (of Bethel and Jericho) if he knew that his master was going to be taken from his head.

2 Kings 2:3 And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace

2 Kings 2:5 And the sons of the prophets that were at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know it; hold ye your peace. 

 

After the taking of Elijah, Elisha was no longer under his master but rather was now a prophet in his own right.

The prophets that were at Jericho had accepted Elisha as a prophet of God, recognising that the spirit was upon him.

2 Kings 2:15 And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.

Elisha then healed the land of Jericho that had been barren and the water being bad. A further demonstration of Elisha being used by God.

2 kings 2;19 And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. 20 And he said, Bring me a new cruse, and put salt therein. And they brought it to him. 21 And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land. 22 So the waters were healed unto this day, according to the saying of Elisha which he spake.

However, when Elisha came to Bethel, he received a different reception. rather than being greeted as Gods prophet, he was mocked. When the group called him Baldy Baldy, they were not referring to the hairs on his head, but rather they were referring to his head not being covered by his master Elijah. Elijah had been taken from his head. He was now so to speak Bald. The mocking of Elisha was thus not a physical mocking but spiritual. They were saying Elisha was bald without Elijah. His master, the prophet no longer covering him. This was a rejection of Elisha as the prophet of God. Without his master he was bald, he had no authority and likely he had no power or protection from God. Elijah had called down fire from heaven against those that oppossed him. The group believing that Elisha was alone, his master gone was being rejected by a large group of idol worshippers.

 

Mocking is the Hebrew word qalas, while mocking is the meaning of this word, it should be taken as mocking in the sense of contempt.

The group also told Elisha to “Go up”, which is the Hebrew ‘ă-lêh, this meant to ascend, It is the same word as used of Elijah in the same chapter.being taken up by God.

1 Kings 2:11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.

Though it could also be a spiritual reference as they believed Bethel to be a higher place spiritually

 

Elijah was also described as being a hairy man.

2 Kings 1:8 And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite.

 

The word translated as baldy  qereach in this passage is not the usual word for Bald which is qarach. While qereach is derived from qarach,  it is only used 3 times in the Bible, twice in this passage and once in Leviticus where it refers specifically to the hair having fallen off the head

Leviticus 13:40 And the man whose hair is fallen off his head, he is bald; yet is he clean.

There is clearly more than just being called bald here. Elisha is now alone, without his master over him, covering his head, the hairy Elijah taken from his head and so his head is bald in the sense he is no longer under his master. he is exposed, weak and without any authority. There could also be a play on words as Elisha was not hairy and was thus he was not Elijah, he did not have any authority like Elijah. Elishas head was no longer covered by the hairy Elijah and so his hair had fallen from his head.

But, unlike what this group believed, Elisha was indeed a prophet, having taken over the role from Elijah and this being proven by God when Elisha parted the waters of Jericho after asking where is the LORD God of Elijah.

 

Rejection of a prophet of God was the rejection of God himself. This group of idol worshippers were further rejecting God by their rejection of Elisha.

In the book of Psalms we also see the command by God not to do any harm unto his prophets.

Psalm 105:15 Saying, Touch not mine anointed, and do my prophets no harm.

In the book of Proverbs we are told that those that sow iniquity will reap vanity and the rod of his anger will fall on them.

Proverbs 22:8 He that soweth iniquity shall reap vanity: and the rod of his anger shall fail.

 

The punishment by the bears was a very clear sign that this was a direct divine judgement upon the group.

God refers to his divine punishment for those that have forgotten him and uses the imagery of wild animals including bears.

Hosea 13:4 Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.5 I did know thee in the wilderness, in the land of great drought.6  According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.7 Therefore I will be unto them as a lion: as a leopard by the way will I observe them:8  I will meet them as a bear that is bereaved of her whelps, and will rend the caul of their heart, and there will I devour them like a lion: the wild beast shall tear them.

Earlier in the context, back in 1 Kings, we see lions being used by God to bring about punishment on a prophet that had gone against the commendment of God

1 Kings 13: 20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back: 21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee, 22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 23 And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. 24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 25 And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt.

 

Lions were also used by God to destroy the people of Samaria when they were brought there by the Assyrians and were not following the laws of the land.

2 Kings 17 25 And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them. 26 Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.

God had given specific warnings that if the people of the land did not follow him he would send wild beasts against them

Leviticus 26:21 And if ye walk contrary unto me, and will not hearken unto me; I will bring seven times more plagues upon you according to your sins. 22 I will also send wild beasts among you, which shall rob you of your children, and destroy your cattle, and make you few in number; and your high ways shall be desolate.

Deuteronomy 32:16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger.17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.18  Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee 19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains.23 I will heap mischiefs upon them; I will spend mine arrows upon them.24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust

 

This is in contrast to the blessing that God had promised his people that he would rid the land of beasts if they followed him.

Leviticus 26:6And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.

 

The people of Bethel were not godly people and were certainly not following God. God brought upon the group a divine judgement that served as punishment but also as a sign that Elisha was a true prophet of God and that he should be respected and treated as such.

As Paul pointed out that strangers shoulc be entertained, meaning greeted and not mistreated.

Hebrews 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.
It was custom within Israel to greet strangers and offer them hospitality.

When we understand the context and the deeper spiritual meaning behind this story, we see it was not a bald man having God kill some little children as a spiteful revenge for their mocking his baldness.

This was divine spiritual judgement against idolators rejecting a prophet of God.

 

While I will not delve into the parallels of Elijah and Elisha and Moses and Joshua here, a study of this would help in a more concise understanding of the passage.

The parallels to the 50 men that Elijah called down fire upon in chapter 1 and the 50 men that came to Elisha and sought after Elijah , the number 42 in relation to those of the group torn by the bear and the 42 wicked men judged in chapter 10 should also be considered.

 

2 Kings 10:12 And he arose and departed, and came to Samaria. And as he was at the shearing house in the way, 13 Jehu met with the brethren of Ahaziah king of Judah, and said, Who are ye? And they answered, We are the brethren of Ahaziah; and we go down to salute the children of the king and the children of the queen. 14 And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them.

 

 

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