Join Taylor for a devotional on the rather unique passage involving Elisha and the Two Bears.
Introduction
2 Kings 2:23-25 is one of the most bizarre and puzzling passages in the Bible. Scholars consider the ancient near eastern context and literary devices to interpret and understand passages like this one. This passage in particular is complex and theologically significant. Because of the complexity of this passage, there are many different possible interpretations. One interpretation that I find very interesting and compelling is by biblical scholar, Joel Burnett in his article “Going Down” to Bethel: Elijah and Elisha in the Theological Geography of the Deuteronomostic History”, from the Journal of Biblical Literature 129. The article compares parallels to Moses, Joshua, and the conquest of the promised land. It also involves cosmic geography.
There are several things being telegraphed in this passage that can be lost to the modern reader because we are so far removed from the cultural context necessary to interpret and understand what the author wants to communicate through this story. I will do my best to present the main concepts that Dr. Joel Burnett argues in his article.
2 Kings is riddled with cosmic geography and its implications; competing gods, competing worship systems, and competing places of worship. There are also parallels with the transition from Moses to Joshua as the representative of Yahweh and as the leader of Israel and there are parallels with the conquest narrative of Joshua.
Cosmic Geography
Cosmic geography is not literal geography. There is no longitude or latitude. It doesn’t have anything to do with the physical location. It’s theological. Cosmic geography is an ancient near eastern literary device to convey theological messaging to its reader. The author wants to communicate theology.
Cosmic geography in this story involves how Bethel was known to be in opposition to Israel and Yahweh at that time. Bethel and Ai are parallels with Jericho and Jerusalem and demonstrate the importance of obedience in the Promised Land. Jeroboam establishes Bethel as a sanctuary of apostate worship. Worship was supposed to be held in Jerusalem and to Yahweh alone. Elijah and Elisha have called out against the altar at Bethel predicting Josiah’s defilement and destruction of the altar. For centuries after that, Bethel was thought of as a place of scorn in sacred (cosmic) geography. So, here when the text says that Elisha “went down from Gilgal to Bethel” it is referring to the theological descent from a high place in cosmic geography to a low place.
Little Boys?
Why did Elisha curse the little boys? Why did God have two bears attack and kill them? Let’s start with the translation “children” or “little boys.” “Little boys” is the literal translation of the original Hebrew. But that is not the only possible interpretation. Genesis 37:2 describes Joseph as a “na’ar” (which is the singular form of the same word) at the age of 17 years old. Another example is King Solomon as an adult called himself a “na’ar katon” at the beginning of his rule. From Dr. Joel Burnett:
“This language for young adult males derives from the social context of the “house of the father”, the basic unit of ancient Israelite social organization. Accordingly, the term is applied to an unmarried male who has not yet become the head of a household.”
In other words, in this context, they would not be little boys.
The other term that can denote little children is the term “yeladin.” But this term is most often used to designate young males usually with royal associations (1 Kings 12; Jeroboam’s advisors). So, these weren’t little boys but were young men of the royal and perhaps priestly establishment at Bethel.
Another detail that helps us interpret this passage as theological messaging is the number forty-two. Forty-two is the number of the young men of Judean royalty and with connections to the house of Omri whom Jehu slaughters in 2 Kings 10. Forty-two figures regularly in the Hebrew Bible and the ancient near East as symbolic of potential blessing or curse. This telegraphs to the reader that the disaster was the result neither of natural coincidence nor the prophet’s own desire, but of divine intent.
War Between Gods and Their Representatives
The young men call out to Elisha, “baldy, baldy.” This is in contrast with Elijah being described as hairy. They are challenging Elisha’s authority as Elijah’s successor and the new prophet of Yahweh. This is also in stark contrast with the reception that Elisha had earlier from the prophets from Jericho who declared that the spirit of Elijah rests on Elisha.
To summarize this interpretive view, the young men mocking Elisha were really part of the royal household of northern Jerusalem (the evil apostate kingdom) making an admonition against Elisha’s legitimacy as Yahweh’s prophet by telling him to “go up” to Bethel, the apostate place of those who find themselves cursed by Yahweh. It was a conflict between the representatives of their respective gods, between Elisha and the royal household of Bethel; between God and the foreign gods. Elisha’s (and ultimately God’s) curse against these young men is actually a “conquest,” parallel to Joshua’s conquest, against the northern Israelite ruling house and its royal sanctuary at Bethel. It’s an attack on the apostate priesthood and the rebellion against Yahweh.
Scholars see clear parallels between Elijah and Moses, Elisha and Joshua. Both Moses and Elijah meet God on Mount Sinai, both are fed in the wilderness, and both have showdowns with foreign gods. Joshua and Elisha are the successors of Moses and Elijah. Both Joshua and Elisha had cosmic geography conquest narratives.
Conclusion
All the links to the places, the parallels, the language, and terms used to tell this story tell quite a bit. The story says a lot about God’s supremacy, Elisha’s status as God’s representative, and God’s judgment against His enemies. It is a lot deeper than Elisha getting mad at some children because they called him a name.
With the parallels back to Joshua’s conquest, we can look forward to God’s ultimate judgment on the Day of the Lord. Jesus (“Joshua” in Hebrew) will have the final victory against His enemies and His peoples’ status will be everlasting in God’s Kingdom in the New Heaven and New Earth, the New Garden of Eden. What a glorious hope we have in Jesus!
Source: Joel S. Burnett, “Going Down” to Bethel: Elijah and Elisha in the Theological Geography of the Deuteronomostic History, Journal of Biblical Literature 129, no 2, 2010
To buy singles, sealed product, and other gaming supplies mentioned, please visit our sponsors!
