2 Kings · Chapter 6

Verse 1. The place-is too strait for us.] Notwithstanding the general profligacy of Israel, the schools of the prophets increased. This was no doubt owing to the influence of Elisha.

Verses 1, 2. The sons of the prophet said to Elisha — Probably those that were at Gilgal, for that is the place last mentioned where the prophet was, (chap. 4:38,) and was also near to Jordan. Let us go — unto Jordan — To the woods near Jordan; and take thence every man a beam — A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts.

Verse 1. Sons of the prophets. See on 2 Kings 2:3, 5. Their number had evidently encreased, though in evil times. Their college was a plain home-built house.

THE LOST AXE HEAD RECOVERED, 1-7.

This miracle is recorded immediately after that of Naaman’s cure, not because it followed it in the order of time, but because both events were associated with the Jordan, and especially because the one stands in noticeable contrast with the other. The chief point to be noticed in this miracle is not the mere strange wonder that iron is made to swim, but that a lost instrument of labour is miraculously restored to a poor man who could ill afford to lose it. The miracle of Naaman’s cure shows how the power of God relieves from sore distress one of the great and honourable ones of the world, and an idolater. It was a public display of omnipotence and grace, and served to extol the God of Israel among the nations. But lest any should suppose that Jehovah displays his power and grace only on great occasions, or for the great alone, the record of this other miracle is immediately added, teaching precisely the opposite lesson. A poor and almost unknown prophet of Jericho has a miracle wrought in his behalf in the very sphere of what might be called the most insignificant affairs of private life and toil. But with our God there are no little things. What seem to us the little cares and sorrows of the poor of this world, may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was, to the poor prophet who had borrowed it, a calamity greater than would have been to Naaman the loss of all the treasures he brought with him from Damascus.

It should also be observed, that of this class of Elisha’s wonderful works this is the last one recorded, and that it makes a fitting complement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart, as did this. This relieving era comparatively little loss, and that of a single individual, gives assurance that Divine Providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment, receive great attention from Him who numbers the hairs of our heads.

1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19.

V. 2. Jordan-To the woods near Jordan. A beam-A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts.

Verse 2. Every man a beam] They made a sort of log-houses with their own hands.

Verses 1, 2. The sons of the prophet said to Elisha — Probably those that were at Gilgal, for that is the place last mentioned where the prophet was, (chap. 4:38,) and was also near to Jordan. Let us go — unto Jordan — To the woods near Jordan; and take thence every man a beam — A piece of timber for the building. Hence it may be gathered, that although the sons of the prophets principally devoted themselves to religious exercises, yet they sometimes employed themselves about manual arts.

THE LOST AXE HEAD RECOVERED, 1-7.

This miracle is recorded immediately after that of Naaman’s cure, not because it followed it in the order of time, but because both events were associated with the Jordan, and especially because the one stands in noticeable contrast with the other. The chief point to be noticed in this miracle is not the mere strange wonder that iron is made to swim, but that a lost instrument of labour is miraculously restored to a poor man who could ill afford to lose it. The miracle of Naaman’s cure shows how the power of God relieves from sore distress one of the great and honourable ones of the world, and an idolater. It was a public display of omnipotence and grace, and served to extol the God of Israel among the nations. But lest any should suppose that Jehovah displays his power and grace only on great occasions, or for the great alone, the record of this other miracle is immediately added, teaching precisely the opposite lesson. A poor and almost unknown prophet of Jericho has a miracle wrought in his behalf in the very sphere of what might be called the most insignificant affairs of private life and toil. But with our God there are no little things. What seem to us the little cares and sorrows of the poor of this world, may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was, to the poor prophet who had borrowed it, a calamity greater than would have been to Naaman the loss of all the treasures he brought with him from Damascus.

It should also be observed, that of this class of Elisha’s wonderful works this is the last one recorded, and that it makes a fitting complement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart, as did this. This relieving era comparatively little loss, and that of a single individual, gives assurance that Divine Providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment, receive great attention from Him who numbers the hairs of our heads.

1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19.

THE LOST AXE HEAD RECOVERED, 1-7.

This miracle is recorded immediately after that of Naaman’s cure, not because it followed it in the order of time, but because both events were associated with the Jordan, and especially because the one stands in noticeable contrast with the other. The chief point to be noticed in this miracle is not the mere strange wonder that iron is made to swim, but that a lost instrument of labour is miraculously restored to a poor man who could ill afford to lose it. The miracle of Naaman’s cure shows how the power of God relieves from sore distress one of the great and honourable ones of the world, and an idolater. It was a public display of omnipotence and grace, and served to extol the God of Israel among the nations. But lest any should suppose that Jehovah displays his power and grace only on great occasions, or for the great alone, the record of this other miracle is immediately added, teaching precisely the opposite lesson. A poor and almost unknown prophet of Jericho has a miracle wrought in his behalf in the very sphere of what might be called the most insignificant affairs of private life and toil. But with our God there are no little things. What seem to us the little cares and sorrows of the poor of this world, may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was, to the poor prophet who had borrowed it, a calamity greater than would have been to Naaman the loss of all the treasures he brought with him from Damascus.

It should also be observed, that of this class of Elisha’s wonderful works this is the last one recorded, and that it makes a fitting complement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart, as did this. This relieving era comparatively little loss, and that of a single individual, gives assurance that Divine Providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment, receive great attention from Him who numbers the hairs of our heads.

1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19.

THE LOST AXE HEAD RECOVERED, 1-7.

This miracle is recorded immediately after that of Naaman’s cure, not because it followed it in the order of time, but because both events were associated with the Jordan, and especially because the one stands in noticeable contrast with the other. The chief point to be noticed in this miracle is not the mere strange wonder that iron is made to swim, but that a lost instrument of labour is miraculously restored to a poor man who could ill afford to lose it. The miracle of Naaman’s cure shows how the power of God relieves from sore distress one of the great and honourable ones of the world, and an idolater. It was a public display of omnipotence and grace, and served to extol the God of Israel among the nations. But lest any should suppose that Jehovah displays his power and grace only on great occasions, or for the great alone, the record of this other miracle is immediately added, teaching precisely the opposite lesson. A poor and almost unknown prophet of Jericho has a miracle wrought in his behalf in the very sphere of what might be called the most insignificant affairs of private life and toil. But with our God there are no little things. What seem to us the little cares and sorrows of the poor of this world, may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was, to the poor prophet who had borrowed it, a calamity greater than would have been to Naaman the loss of all the treasures he brought with him from Damascus.

It should also be observed, that of this class of Elisha’s wonderful works this is the last one recorded, and that it makes a fitting complement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart, as did this. This relieving era comparatively little loss, and that of a single individual, gives assurance that Divine Providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment, receive great attention from Him who numbers the hairs of our heads.

1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19.

Verse 5. Alas, master! for it was borrowed.] lwav awhw ynda hha ahah adonia, vehu shaul! Ah! ah, my master; and it has been sought. It has fallen in, and I have sought it in vain. Or, it was borrowed, and therefore I am the more afflicted for its loss; and Jarchi adds, I have nothing wherewith to repay it.

Verse 5. The axe-head fell — The iron fell from the wood. Alas, master, for it was borrowed! — He was the more concerned, both because he was now compelled to be idle and useless to them in the common work, and because it was his friend’s loss, who was now likely to suffer for his kindness in lending him the axe; for though justice obliged him to restore it, his poverty rendered him unable.

Ver. 5. Borrowed. lac, this root, as in Exodus 11., will not bear any other sense than to borrow or to ask. The loss of an axe was almost irreparable, where steel forges were scarce and distant. The recovery of this axe by a miracle was a special mark of the divine favour, towards the new enlargement of the school. The people, though the times were hostile, secretly supported those schools, that glory might dwell in the land.

5. The axe head fell into the water — The word rendered axe head is, literally, iron; but the connexion clearly shows that the iron axe head is meant. Alas, master — These words were not only an expression of sorrow, but in effect were also a petition to Elisha to recover the lost axe. It was borrowed — Literally, It was asked. The probable meaning is conveyed by the word borrowed, though some critics doubt whether lwav can have this meaning. But none can well dispute that the word may here mean, it was obtained by asking, and that certainly may mean borrowing. Keil maintains that it had been begged for, and obtained as a present; but in that case there would not have been so much room for sorrow over its loss as this prophet felt. He appears to have been too poor to have an axe of his own, and so borrowed one for the present occasion. If the tool had been his own, no matter how he had obtained it, its loss would not have been so keenly felt by a sensitive soul; but to lose a borrowed tool, kindly lent him upon his asking for it, was a sore grief to him.

Verse 6. He cut down a stick] This had no natural tendency to raise the iron; it was only a sign or ceremony which the prophet chose to use on the occasion.

The iron did swim.] This was a real miracle; for the gravity of the metal must have for ever kept it at the bottom of the water,

Verse 6. He cut down a stick, and cast it in thither — This was undoubtedly done with no other design than to raise the attention of the beholders, and make it more evident that the iron was made to swim by the divine power alone; for the casting in of the stick could contribute no more to it than his casting salt into the springs at Jericho to the healing of the waters, the mantle of Elijah to the division of Jordan, or the clay, put by Jesus Christ upon the eyes of the blind man, to the recovery of his sight. These inadequate means were employed on these occasions only to set forth more fully the reality and greatness of the miracles.

6. He cut down a stick — According to Vatablus, he made a new handle, and threw it in the water so dexterously that it entered the hole or socket of the iron. This, however, has a tendency to explain away the miracle, and reduce the whole affair to a mere feat of dexterity. “Would,” says Keil, “that the expositors who believe this would only make the trial, in order to convince themselves, by practice, of the untenableness of their theory!” The iron did swim — Or, he made the iron flow; that is, float on the surface of the water, so that Elisha’s disciple could reach forth his hand and take it. It was, therefore, a real miracle which Elisha wrought on this occasion.

Many of the older expositors find in this miracle an allegory of sin and redemption. The falling of the axe head into the water, they tell us, is typical of man’s fall by sin. The new, living wood, by which it was raised, represents the wood of the cross, by which fallen humanity is raised from the depths of sin and restored to the service of God. This allegorical interpretation seems, however, to be too far-fetched. Better to view it in contrast with the miracle of Naaman’s cure, as showing how the providence and power of God extends to the relief of the poorest and most unknown of his worshippers, as well as to the nobles of the earth.

THE LOST AXE HEAD RECOVERED, 1-7.

This miracle is recorded immediately after that of Naaman’s cure, not because it followed it in the order of time, but because both events were associated with the Jordan, and especially because the one stands in noticeable contrast with the other. The chief point to be noticed in this miracle is not the mere strange wonder that iron is made to swim, but that a lost instrument of labour is miraculously restored to a poor man who could ill afford to lose it. The miracle of Naaman’s cure shows how the power of God relieves from sore distress one of the great and honourable ones of the world, and an idolater. It was a public display of omnipotence and grace, and served to extol the God of Israel among the nations. But lest any should suppose that Jehovah displays his power and grace only on great occasions, or for the great alone, the record of this other miracle is immediately added, teaching precisely the opposite lesson. A poor and almost unknown prophet of Jericho has a miracle wrought in his behalf in the very sphere of what might be called the most insignificant affairs of private life and toil. But with our God there are no little things. What seem to us the little cares and sorrows of the poor of this world, may have a magnitude in God’s eye as great as the cares of empire and the afflictions of princes. The loss of the axe was, to the poor prophet who had borrowed it, a calamity greater than would have been to Naaman the loss of all the treasures he brought with him from Damascus.

It should also be observed, that of this class of Elisha’s wonderful works this is the last one recorded, and that it makes a fitting complement to his other miracles of blessing. The healing of the waters of Jericho, the increase of the widow’s oil, the raising of the Shunammite’s son, the healing of the poisoned pottage, the multiplying of the loaves, and the healing of Naaman, all had more direct reference to the wants of families or societies, and did not so much enter into the particular anguish of one single heart, as did this. This relieving era comparatively little loss, and that of a single individual, gives assurance that Divine Providence will work for the comfort of one suffering heart as well as for the interests of societies or families; and shows that sorrows which we may think of little moment, receive great attention from Him who numbers the hairs of our heads.

1. The sons of the prophets — The members of one of the prophetical schools, probably the one at Jericho. Compare 2 Kings 2:5. The place where we dwell — The house we occupy here at Jericho. Gilgal, which many expositors have supposed to be the place here referred to, was too far from the Jordan to meet well the conditions of this narrative, and the Gilgal where the prophets had a school was certainly not the spot where Joshua first pitched his camp after crossing the Jordan. See note on 2 Kings 2:1. Too strait for us — Too small for our accommodation. The numbers of the prophets seem to have increased, both in Judah and Israel, in proportion to the increasing wickedness of the two kingdoms. Here, too, it appears that the prophets dwelt in houses of their own; probably rude huts or booths, which their own hands had made. So in Samuel’s time they had their habitations (Naioth) near Ramah. See note on 1 Samuel 19:19.

Verse 8. The king of Syria warred against Israel] This was probably the same Ben-hadad who is mentioned 2 Kings 6:24. What was the real or pretended cause of this war we cannot tell; but we may say, in numberless war cases, as Calmet says in this: “An ambitious and restless prince always finds a sufficiency of reasons to colour his enterprises.” In such and such a place] The Syrian king had observed, from the disposition of the Israelitish army, in what direction it was about to make its movements; and therefore laid ambuscades where he might surprise it to the greatest advantage.

Verse 8. The king of Syria warred against Israel — This probably happened many years after Naaman was cured, and when he was either dead, or had lost his place through his refusing to worship Rimmon: for it is not to be supposed that he would lead an army against the Israelites. In such and such a place — Hebrew, In the place of such a man. Shall be my camp — Or, my encamping: Houbigant, I will lie in wait. Thither I will send my forces to surprise some place; or to lie in ambush where the king or his people were to pass.

THE SYRIANS SMITTEN WITH BLINDNESS, 8-23.

We come now to another class of wonders with which the ministry of Elisha was associated; not so much miracles, wrought by his agency, as marvellous answers to his prayers. In this section and the following, Elisha appears not as a worker of miracles, but as a seer, gifted with supernatural vision, and a prophet of great wisdom and prudence. His agency in these Syrian wars is substantially what it was in the war with Mesha, king of Moab. 2 Kings 3:4-27. It passes from the realm of the private and personal to that of the more public and national.

8. The king of Syria — Ben-hadad. Compare verse 24. Warred against Israel — The causes and the date of this war are unknown. From verse 23 we learn that the war consisted of incursions by marauding bands, and not a regular military campaign, like the one mentioned in verse 24. The king of Syria, however, was himself engaged in this dishonourable kind of warfare. In such and such a place shall be my camp — That is, the Syrian king and his officers laid plans for such a disposition and movement of their forces as would deceive and circumvent the Israelites. He probably formed his camp into ambuscades, expecting to surprise and ensnare the forces which the king of Israel might send against him.

Verse 9. Beware that thou pass not such a place] Elisha must have had this information by immediate revelation from heaven.

9. Beware that thou pass not such a place — That is, avoid leading or sending your forces into such a spot. This is a more natural explanation of these words than that of many interpreters, who explain them thus: Beware that thou do not overlook or fail to preoccupy and guard such a place. To pass over, in the sense of overlooking or failing to notice a place, is, to say the least, a very unusual meaning of rb[. Its common signification is, to pass through or over, in marching from one place to another; and the loyal Elisha, with true seer-like counsel, warns his king against leading his troops over the spots where bands of the enemy are lying in ambush to surprise him. Thither the Syrians are come down — Into that spot the Syrian bands have already come down and put themselves in ambuscade.

V. 10. Sent-Soldiers to secure the place and passage designed.

Verse 10. Sent to the place] To see if it were so. But the Vulgate gives it quite a different turn: Misit rex Israel ad locum, et præoccupavit eum. The king of Israel sent previously to the place, and took possession of it; and thus the Syrians were disappointed. This is very likely, though it is not expressed in the Hebrew text. The prophet knew the Syrians marked such a place; he told the king of Israel, and he hastened and sent a party of troops to pre-occupy it; and thus the Syrians found that their designs had been detected.

Verse 10. The king of Israel sent to the place — Either spies, to know whether the information which the prophet had given him was true, or soldiers, to secure the place and passage designed. By this means he frequently saved himself or his people from falling into the hands of the Syrians, who lay in wait for them in places to which they would certainly have gone, if they had not been told of the danger.

10. The king of Israel sent to the place — Sent spies to the place, in order to ascertain if Elisha had given correct information and wise counsel. Saved himself there — Not by sending armed forces to rout the ambushed Syrians, or to pre-occupy the place before the Syrians came down to it, but by observing the counsel of the prophet, and not passing through that locality. Again and again was he thus made acquainted with the plans and movements of his enemy, and escaped the snares set for him.

Verses 11, 12. Will you not show me which of us is for the king of Israel? — Betrays my counsels to him: for he could not suppose that he should meet with such constant disappointments, unless it were by treachery. One of the servants said, &c. — It is likely Naaman had spread the fame of the prophet so much in this court, that some of them made further inquiry after him, and heard more of his miraculous works; and thence concluded that he could tell the greatest secrets, as well as do such wonders as were reported of him.

11. Sore troubled — Ben-hadad was vexed and chagrined to find that all his plans and movements were made known to the Israelites, and that they could thus treat all his stratagems with derision. He at once suspected that there were traitors in his own camp.

Verses 11, 12. Will you not show me which of us is for the king of Israel? — Betrays my counsels to him: for he could not suppose that he should meet with such constant disappointments, unless it were by treachery. One of the servants said, &c. — It is likely Naaman had spread the fame of the prophet so much in this court, that some of them made further inquiry after him, and heard more of his miraculous works; and thence concluded that he could tell the greatest secrets, as well as do such wonders as were reported of him.

12. One of his servants said — How knew this servant that Elisha gave the information? The fact was probably well known and much talked of in Israel, and from some Israelite this Syrian obtained his knowledge. In thy bedchamber — A proverbial expression meaning the most secret and confidential plans and counsels of the king.

Verse 13. Behold, he is in Dothan.] This is supposed to be the same place as that mentioned in Genesis 37:17. It lay about twelve miles from Samaria.

Verse 13. Spy where he is, that I may send and fetch him — Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels, or not? If he did not, what quarrel had he with him? If he did, could he be so weak as to imagine that the prophet would not discover the designs laid against him? and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophets, know not what they do. It was told him, Behold, he is in Dothan — A city in the tribe of Manasseh, not far from Shechem and Samaria: hither therefore the king of Syria sent a great host, who were to come upon him by night, and bring him alive or dead.

13. Go and spy where he is — How blind, to imagine that he who could tell his secret counsels could not also frustrate the movements of his spies. Dothan — A beautiful spot on an eminence still bearing the name Tell Dothan, about twelve miles north of Samaria; the same place to which Joseph went in search of his brethren. Genesis 37:17.

Verse 14. He sent thither horses] It is strange he did not think that he who could penetrate his secrets with respect to the Israelitish army, could inform himself of all his machinations against his own life.

THE SYRIANS SMITTEN WITH BLINDNESS, 8-23.

We come now to another class of wonders with which the ministry of Elisha was associated; not so much miracles, wrought by his agency, as marvellous answers to his prayers. In this section and the following, Elisha appears not as a worker of miracles, but as a seer, gifted with supernatural vision, and a prophet of great wisdom and prudence. His agency in these Syrian wars is substantially what it was in the war with Mesha, king of Moab. 2 Kings 3:4-27. It passes from the realm of the private and personal to that of the more public and national.

8. The king of Syria — Ben-hadad. Compare verse 24. Warred against Israel — The causes and the date of this war are unknown. From verse 23 we learn that the war consisted of incursions by marauding bands, and not a regular military campaign, like the one mentioned in verse 24. The king of Syria, however, was himself engaged in this dishonourable kind of warfare. In such and such a place shall be my camp — That is, the Syrian king and his officers laid plans for such a disposition and movement of their forces as would deceive and circumvent the Israelites. He probably formed his camp into ambuscades, expecting to surprise and ensnare the forces which the king of Israel might send against him.

Verse 15. The servant said, Alas! my master — Perhaps the Syrians had assured the inhabitants they intended no harm to them, but only came to take Elisha; which the young man hearing, was put into great fear: for, having probably not been long with the prophet, (being only taken into his service since Gehazi’s dismission,) and having not yet seen any of his wonderful works, he gave himself and his master up for lost men. How shall we do? — It is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands.

15. Servant of the man of God — Not Gehazi, but another chosen in his place; probably a young man taken from one of the schools of the prophets.

V. 16. They-Angels, unspeakably more numerous, God, infinitely more powerful.

Verse 16. For they that be with us are more, &c.] What astonishing intercourse had this man with heaven! It seems the whole heavenly host had it in commission to help him.

Verse 16. He answered, Fear not — He was concerned to remove the fears of his servant, and impart to him the same satisfaction and peace of mind he possessed himself in this time of extraordinary danger; for good men desire not only to be easy themselves, but to make those about them easy. And all those whose faith is strong, ought tenderly to consider and compassionate those who are weak, and of a timorous spirit, and do what they can to strengthen their hands. For they that be with us — To protect us, Are more than they that be against us — To destroy us: the angels are unspeakably more numerous, and God infinitely more powerful.

THE SYRIANS SMITTEN WITH BLINDNESS, 8-23.

We come now to another class of wonders with which the ministry of Elisha was associated; not so much miracles, wrought by his agency, as marvellous answers to his prayers. In this section and the following, Elisha appears not as a worker of miracles, but as a seer, gifted with supernatural vision, and a prophet of great wisdom and prudence. His agency in these Syrian wars is substantially what it was in the war with Mesha, king of Moab. 2 Kings 3:4-27. It passes from the realm of the private and personal to that of the more public and national.

8. The king of Syria — Ben-hadad. Compare verse 24. Warred against Israel — The causes and the date of this war are unknown. From verse 23 we learn that the war consisted of incursions by marauding bands, and not a regular military campaign, like the one mentioned in verse 24. The king of Syria, however, was himself engaged in this dishonourable kind of warfare. In such and such a place shall be my camp — That is, the Syrian king and his officers laid plans for such a disposition and movement of their forces as would deceive and circumvent the Israelites. He probably formed his camp into ambuscades, expecting to surprise and ensnare the forces which the king of Israel might send against him.

V. 17. He saw, &c.-Fire is both dreadful and devouring: that power which was engaged for Elisha, could both terrify and consume the assailants. Elijah gave a specimen of Divine justice, when he called for flames of fire on the heads of his persecutors to consume them. Elisha gives a specimen of Divine mercy, in heaping coals of fire on the heads of his persecutors to melt them.

Verse 17. Lord-open his eyes] Where is heaven? Is it not above, beneath, around us? And were our eyes open as were those of the prophet’s servant, we should see the heavenly host in all directions. The horses and chariots of fire were there, before the eyes of Elisha’s servant were opened.

Verse 17. Lord, I pray thee, open his eyes — The eyes of his body were open, and with them he saw the danger; Lord, said the prophet, open the eyes of his faith, and the eyes of his mind, that with them he may see the protection we are under, may see the invisible guard of heavenly beings which encompass and defend us. Angels, whether they be purely spiritual, or clothed with some material vehicle, it is allowed, cannot be seen by mortal eyes: and, therefore, as the prophet himself would not have seen them, unless God by a miracle had rendered them visible to his eyes, so he requests of God that, for the causes above mentioned, he would vouchsafe to his servant the same privilege. And behold, the mountain was full of horses and chariots of fire — Fire is both dreadful and devouring: that power, which was engaged for Elisha, could both terrify and consume the assailants. Round about Elisha — The mountains, which were full of these fiery chariots and horses, were round about the city, and therefore round about Elisha, who was within it: or he saw, as if he, Elisha, was in the midst of a glorious camp of angels, who defended him so that nothing could penetrate and break through unto him. “The opening of our eyes,” says Henry, “will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven, the less we shall fear the calamities of this earth.”

17. The Lord opened the eyes of the young man — His natural eyes saw only the horses and chariots of Syria, and he could not understand Elisha’s meaning when he said, They that be with us are more than they that be with them. He stood in blank bewilderment, terrified at sight of the enemy’s host, and not knowing what to make of his master’s words. In answer to Elisha’s prayer God opened his spiritual eyes, unvailed his inner sense, and lifted him for a moment to the high plane of Elisha’s supernatural vision, whence he obtained a view of the mighty creations of the spiritual world around him. This sight into the spiritual world was not an instance of hallucination, but a miracle of grace; an instance of that Divine ecstasy or trance in which the holy seers were enabled to behold the visions of the supersensual world, and which consists essentially in this, that the human spirit is seized and com-passed by the Divine Spirit with such force and energy that, being lifted from its natural state, it becomes altogether a seeing eye, a hearing ear, a perceiving sense, that takes most vivid cognizance of things in either heaven, earth, or hell. The mountain was full of horses and chariots of fire — These horses and chariots were there before the young man’s eyes were opened to behold them; and so we may well believe that millions of spiritual beings walk unseen around us, and perhaps minister to us in a thousand ways when we are unconscious of their presence. “The angel of the Lord encampeth round about them that fear him.” Psalm 34:7. Compare notes on 2 Kings 2:11, 12.

Verse 18. Smite this people-with blindness] Confound their sight so that they may not know what they see, and so mistake one place for another.

Verse 18. And when they came down to him — Either in the city, into which they easily got admission, when they declared that the only end of their coming was to take Elisha; or rather, in the field, without the city, whither he went to meet them. Elisha prayed, and said, Smite this people, I pray thee, with blindness — Not of the eyes, or, at least, not with total blindness, for in that case they could not have seen to have followed him; but rather with blindness of the mind, or imagination, which was rendered stupid and confused, or with that dimness and confusion in their sight, which prevented their distinguishing one object from another; the city of Dothan, for instance, from the city of Samaria. We have a similar case Genesis 19:11. Thus it happens to several men in their liquor, that though their eyes are open, and they can perceive the several objects which surround them, yet they cannot discern wherein they differ. And if we may suppose that the Syrian army was under the same aorasia, as the Greeks happily term such a degree of blindness or want of distinct vision, we need no more wonder that they readily accepted a guide who offered his service, than that a drunkard, after having lost his way, and found himself bewildered, should be thankful to any hand which should undertake to conduct him safe home — Houbigant and Dodd.

Ver. 18. Blindness. The LXX read, aorasia, not seeing, or not seeing distinctly; seeing some things, and not seeing others, as might be the case with the men of Sodom.

18. When they came down to him — When the Syrian host came down to Elisha to capture him. Smote them with blindness — The same Divine power which, in answer to prayer, opened the spiritual eyes of the young man, closed and blinded even the natural eyes of the enemies of Elisha. Jehovah blesses his servants with enlarged visions of his power and glory, but curses his enemies with blindness. Compare Genesis 19:11; Acts 13:11.

Verse 19. I will bring you to the man whom ye seek.] And he did so; he was their guide to Samaria, and showed himself to them fully in that city.

Verse 19. Elisha said, This is not the way, &c. — Elisha does not speak this in answer to an inquiry made by the Syrians respecting the way to Dothan; if he had, his words would have contained a falsehood, from which they are clear, because he does not say, This is not the way to Dothan — This is not the city of Dothan: but he uses a feint or stratagem, (which has always been allowed in war,) and that against enemies who sought his life, from whom he was delivered only by a miracle, and whom, nevertheless, he afterward treated very humanely and kindly. Indeed, his expressions are ambiguous; but in that ambiguity he intended their benefit; and the very wonderful manner in which, unknown to themselves, he brought them into Samaria, and the generosity with which he treated them there, were sufficient to have given them high ideas of the God of Israel, whose prophet he was, and thereby to have brought them to the worship of the true God, which might have proved an infinite and everlasting blessing to them. I will bring you to the man whom you seek — And so he did, though not in such a manner as they expected and desired.

19. I will bring you to the man — There was a sort of irony in these words of Elisha, which virtually treated the enemy with derision. He brought them indeed to the man they sought, but not in the place nor under the circumstances in which they would fain have found him.

Verse 20. Open the eyes of these men] Take away their confusion of vision, that they may discern things as they are, and distinguish where they are.

Verse 20. The Lord opened their eyes, and behold, they were in the midst of Samaria — To their great astonishment and terror, no doubt, there being a standing force there sufficient to cut them all off, or make them prisoners of war. Thus when God has opened the eyes of those whom Satan had blinded, and deluded to their ruin, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, although before they thought their condition good. And thus, when the enemies of God and his church, like this Syrian host encompassing Elijah and Dothan, fancy themselves ready to triumph, they will, to their amazement and confusion, find themselves conquered and triumphed over.

20. The Lord opened their eyes — To them, long blinded and groping in darkness, and led through an enemy’s country they knew not whither, it was a relief to see once more.

Verse 21. My father, shall I smite] This was dastardly; the utmost he could have done with these men, when thus brought into his hand, was to make them prisoners of war.

Verses 21, 22. Shall I smite them? shall I smite them? — This repetition of the question shows his eager desire to fall upon them and kill them. Perhaps he remembered how God was displeased at his father for dismissing out of his hands those whom he had put it into his power to destroy, and he would not offend in like manner: yet such reverence has he now for the prophet, that he will not lift a hand against them without his permission. He answered, Thou shall not smite them — It is against the laws of humanity to kill captives, though thou thyself hadst taken them with thy own sword and bow, which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God’s providence hath put into thy hands. Set bread before them — Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion, and of no less prudence; that hereby the hearts of the Syrians might be mollified toward the Israelites. Elijah had given a specimen of divine justice, when he called for flames of fire on the heads of his persecutors to consume them: but Elisha here gave a specimen of divine mercy, in heaping coals of fire on the heads of his persecutors to melt them.

21. Shall I smite them — Perhaps this question was prompted by the remembrance of Ahab’s great mistake in not smiting the king of Syria when he had him in his power, and for which mistake he was so sternly rebuked by one of the prophets. 1 Kings 20:35-43.

22. Wouldest thou smite — That is, according to many interpreters, thou wouldest not smite those whom thou hadst made prisoners of war, much less these whom God has miraculously delivered into thy hands. But it is a fact that the law authorized the Israelites to destroy their prisoners of war, (Deuteronomy 20:13,) and it was often actually done, and in more than one instance they were severely blamed for neglecting to do it. Better, therefore, with the Septuagint, Chaldee, Syriac, and Vulgate versions, not to render it as a question, but thus: That which thou hast captured with thy sword and with thy bow thou mayest smite; set bread and water before these, etc. That is, do not treat these who have been so marvellously delivered into thy hands as ordinary prisoners of war; feast them well and send them back, and thou shalt accomplish a far greater victory. This was an anticipation of the Gospel rule, “If thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.” Romans 12:20.

V. 22. Wouldest thou smite-It is against the laws of humanity, to kill captives, though thou thyself hast taken them with thy own sword and bow; which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God’s providence hath put into thy hands. Set bread-Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion; and of no less prudence, that hereby the hearts of the Syrians might be mollified towards the Israelites.

Verse 22. Whom thou hast taken captive] Those who in open battle either lay down their arms, or are surrounded, and have their retreat cut off, are entitled to their lives, much more those who are thus providentially put into thy hand, without having been in actual hostility against thee. Give them meat and drink, and send them home to their master, and let them thus know that thou fearest him not, and art incapable of doing an ungenerous or unmanly action.

Verses 21, 22. Shall I smite them? shall I smite them? — This repetition of the question shows his eager desire to fall upon them and kill them. Perhaps he remembered how God was displeased at his father for dismissing out of his hands those whom he had put it into his power to destroy, and he would not offend in like manner: yet such reverence has he now for the prophet, that he will not lift a hand against them without his permission. He answered, Thou shall not smite them — It is against the laws of humanity to kill captives, though thou thyself hadst taken them with thy own sword and bow, which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God’s providence hath put into thy hands. Set bread before them — Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion, and of no less prudence; that hereby the hearts of the Syrians might be mollified toward the Israelites. Elijah had given a specimen of divine justice, when he called for flames of fire on the heads of his persecutors to consume them: but Elisha here gave a specimen of divine mercy, in heaping coals of fire on the heads of his persecutors to melt them.

THE SYRIANS SMITTEN WITH BLINDNESS, 8-23.

We come now to another class of wonders with which the ministry of Elisha was associated; not so much miracles, wrought by his agency, as marvellous answers to his prayers. In this section and the following, Elisha appears not as a worker of miracles, but as a seer, gifted with supernatural vision, and a prophet of great wisdom and prudence. His agency in these Syrian wars is substantially what it was in the war with Mesha, king of Moab. 2 Kings 3:4-27. It passes from the realm of the private and personal to that of the more public and national.

8. The king of Syria — Ben-hadad. Compare verse 24. Warred against Israel — The causes and the date of this war are unknown. From verse 23 we learn that the war consisted of incursions by marauding bands, and not a regular military campaign, like the one mentioned in verse 24. The king of Syria, however, was himself engaged in this dishonourable kind of warfare. In such and such a place shall be my camp — That is, the Syrian king and his officers laid plans for such a disposition and movement of their forces as would deceive and circumvent the Israelites. He probably formed his camp into ambuscades, expecting to surprise and ensnare the forces which the king of Israel might send against him.

V. 23. No more-For some considerable time.

Verse 23. He prepared great provision for them] These, on the return to their master, could tell him strange things about the power of the God of Israel, and the magnanimity of its king.

So the bands of Syria came no more] Marauding parties were no more permitted by the Syrian king to make inroads upon Israel. And it is very likely that for some considerable time after this, there was no war between these two nations. What is mentioned in the next verse was more than a year afterwards.

Verse 23. When they had eaten and drunk, he sent them away — Refreshed, but disarmed, as is most probable. So the bands of Syria came no more into the land of Israel — For some considerable time, came no more as yet, as Dr. Waterland reads it; not until the memory and influence of these examples were gone out of their minds: or they came no more upon this errand, to take Elisha: they saw it was to no purpose to attempt that; nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend.

23. The bands of Syria came no more — Such predatory hordes of Syrian warriors were no longer allowed by the king of Syria to invade the land of Israel. The signal defeat which all his plans and movements met at the hand of Elisha struck him with a terror of the prophet and of his God. But though it ended this predatory kind of warfare, it did not prevent Ben-hadad from a subsequent invasion of Israel with all his host. THE SIEGE OF SAMARIA AND THE GREAT FAMINE SUDDENLY ENDED, 2 Kings 6:24-7:20.

V. 24. Ben-hadad-He whom Ahab wickedly spared, now comes to requite his kindness, and to fulfil that Divine prediction. Ben-hadad was a name very frequent among the kings of Syria, if not common to them all.

Verse 24. And it came to pass after this, &c. — How long after we are not informed; but probably some years, when they had forgotten the kindnesses they had received in Samaria, which for a time, it appears, had quite disarmed them of their hatred against Israel, and caused them to lay aside all thoughts of war. Now, however, they alter their minds, and break out again into hostilities. Ben-hadad king of Syria gathered all his host — He whom Ahab wickedly spared, now comes to requite his kindness, and fulfil the divine prediction contained in 1 Kings 20:42. They will not now, as before, make incursions and inroads into the country, in small bands and companies, which, as they had experienced, might easily be entrapped; but will wage an open and solemn war, and fall upon the Israelites at once, with all their forces united. Ben-hadad was a name very frequent among the kings of Syria, if not common to them all. And went up, and besieged Samaria — Plundering and laying waste the country, no doubt, as he went; and meeting with no opposition till he came to the capital city.

24. After this — Sometime after the events recorded in the preceding section. Ben-hadad gave up the mode of warfare he had been carrying on against Israel by detached bands of warriors, and resolved to overcome the king of Israel by besieging his capital. Thus Josephus says, he “made no more secret attempts upon the king of Israel, out of fear of Elisha; but he resolved to make open war with him, thinking to overwhelm his enemies by the multitude of his army and power.”

V. 25. Famine in Samaria-Probably the siege was so sudden, that they had no time to lay in provisions. Pieces-Supposed to be shekels; and the common shekel being valued at fifteen pence of English money, this amounts to five pounds. A vast price, especially for that which had on it so little meat, and that unwholesome and unclean. A kab-A measure containing twenty-four eggs. Dung-This Hebrew word is of a doubtful signification, and no where else used, probably it means a sort of pease, which in the Arabick language (near a-kin to the Hebrew) is called doves dung: for this was a food much in use amongst the poorer Israelites, and was a very coarse food, and therefore fit to be joined with the asses head: and a kab was the usual measure of all sorts of grains and fruits of that sort.

Verse 25. And, behold, they besieged it] They had closed it in on every side, and reduced it to the greatest necessity.

An ass’s head was sold for fourscore pieces of silver] I suppose we are to take the ass’s head literally; and if the head sold for so much, what must other parts sell for which were much to be preferred? The famine must be great that could oblige them to eat any part of an animal that was proscribed by the law; and it must be still greater that could oblige them to purchase so mean a part of this unclean animal at so high a price. The piece of silver was probably the drachm, worth about seven pence three farthings of our money; the whole amounting to about two pounds nine shillings.

And the fourth part of a cab of dove’s dung] The cab was about a quart or three pints. Dove’s dung, חריונים chiriyonim. Whether this means pigeon’s dung literally, or a kind of pulse, has been variously disputed by learned men. After having written much upon the subject, illustrated with quotations from east, west, north, and south, I choose to spare my reader the trouble of wading through them, and shall content myself with asserting that it is probable a sort of pease are meant, which the Arabs to this day call by this name. “The garvancos, cicer, or chick pea,” says Dr. Shaw, “has been taken for the pigeon’s dung, mentioned in the siege of Samaria; and as the cicer is pointed at one end, and acquires an ash colour in parching, the first of which circumstances answers to the figure, the second to the usual colour of dove’s dung, the supposition is by no means to be disregarded.”

I should not omit saying that dove’s dung is of great value in the East, for its power in producing cucumbers, melons, &c., which has induced many learned men to take the words literally. Bochart has exhausted this subject, and concludes that a kind of pulse is meant. Most learned men are of his opinion.

Verse 25. There was a great famine in Samaria — Probably the dearth, which had of late been in the land, was the cause of their stores being so empty; or the siege was so sudden, that they had no time to lay in provisions. An ass’s head was sold for fourscore pieces of silver — Supposed to be shekels, and the common shekel being valued at fifteen pence of English money, they amount to five pounds: a vast price, especially for that which had on it so little meat, and was unwholesome, and unclean according to the law, Leviticus 11:26. In times of famine, however, and extreme necessity, the Jews themselves were absolved from observing the law with regard to meats. There are not wanting instances, in history, where other people, upon the same occasion, have been reduced to the like distress, and been glad to purchase an ass’s head at an enormous price. See Plutarch’s Life of Artaxerxes. The fourth part of a cab — A measure which, according to the Jews, contained as much as the shells of twenty-four eggs. Of dove’s dung — Bochart has shown that there is among the Arabians a kind of vetches or pulse called by this name, which is undoubtedly here meant, for we can scarcely suppose that they used the excrements of doves for food. These vetches were a very coarse food, and yet much in use among the poorer Israelites, and therefore fit to be joined here with the ass’s heads: and a cab was the usual measure of all kinds of grain, and fruits of that sort. In confirmation of the above it may be observed, some travellers tell us, that at Grand Cairo and Damascus there are magazines where they constantly fry this kind of grain, which those who go on pilgrimage buy, and take with them, as part of the provision for their journey. The Arabs, it appears, to this day call this kind of pulse or vetches by the name of dove’s dung. — See Bochart Hieroz., p. 2, 50:1, c. 7.

Ver. 25. An ass’s head. The shekels were of various weight and value; the lowest fifteenpense, and the highest something more than half a crown.— The cab, a small measure for grain. Bochart seems to be right in his assertion, that a species of pulse was called dove’s dung.

25. A great famine in Samaria — In consequence of the siege, which cut off all means of supply to the city. An ass’s head — According to the law (Leviticus 11:3) the ass was an unclean animal, and therefore forbidden to be eaten at all. The head of the animal is, besides, the worst part of all to eat. But necessity knows no law; and how terrible must have been that famine which caused this part of an unclean animal to sell for such a fabulous price! The supposition of some, that the term ass’s head means a certain weight or measure, is too much wanting in evidence. An ass of bread, in 1 Samuel 16:20, is quite different from an ass’s head, and most naturally means, as the English version has it, an ass laden with bread. Surely if women ate their dead children, as verse 29 shows, we need not scruple to believe that an ass’s head would sell for a great price. Fourscore pieces of silver — Silver shekels are probably meant, in which case this amount would be about forty-five dollars of our currency. A cab — A hollow vessel capable of holding about two quarts. Dove’s dung — This is a literal translation of the Hebrew words µynwy yrj, chire-yonim. Josephus says it was used instead of salt; others think it was used for fuel, or for quickening the growth of garden vegetables. But the context seems clearly to show that it was used for feed, and hence some have, very naturally, supposed that the word denotes some vegetable food, inasmuch as the Arabs call the herb alkali, sparrow’s dung. Thomson says: “I believe that the Hebrew chir-yonim was the name of a coarse and cheap sort of food, a kind of bean, to which this whimsical title was given on account of some fancied resemblance between the two. Nor am I at all surprised at it, for the Arabs give the most quaint, obscure, and ridiculous names to their extraordinary edible mixtures. I would therefore not translate at all, but read thus, ‘A fourth part of a cab of chir-yonim for five pieces of silver,’ and be content with that, until we know what chir-yonim really is.” But after all, it is still more probable that literal dove’s dung is meant. Similar instances of human extremity in famine are not unknown in history. Josephus relates that in the siege of Jerusalem “some persons were driven to that terrible distress that they searched the common sewers and old dung-hills of cattle, and ate the dung which they got there.” During a famine in Egypt in 1200 the poor were driven to the necessity of eating dogs, and the carcasses of animals and men, and even the excrements of both. In England in 1316, during the reign of Edward II., there was a famine in which many of the people are said to have eaten their own children, together with dogs, mice, and pigeon’s dung. During the late civil war in the United States, the starving prisoners at Andersonville are said to have eaten, at times, their own excrement. Compare 2 Kings 18:27. Five pieces of silver — About three dollars.

Verses 26, 27. The king of Israel was passing on the wall — To give necessary directions for the defence of the city against assault; to see if the several guards were watchful and diligent, and if his orders were executed, and to observe the motions of the enemy. There cried a woman unto him, Help, my lord, O king — For whither should the subject, in distress, go for help, but to the prince, who is by office the protector of right, and the avenger of wrong? He said, If the Lord do not help thee, whence shall I help thee? — Dost thou ask of me corn or wine, which I want for myself? If God do not help thee, I cannot. Or his words may be considered as the language of passion or desperation, and rendered, The Lord will not, and I cannot help thee.

V. 27. Whence shall I help thee-Dost thou ask of me corn or wine, which I want for myself? If God does not, I cannot help thee. Creatures are helpless things without God. Every creature is all that, and only that which God makes it to be.

Verse 27. If the Lord do not help thee] Some read this as an imprecation, May God save thee not! how can I save thee?

Verses 26, 27. The king of Israel was passing on the wall — To give necessary directions for the defence of the city against assault; to see if the several guards were watchful and diligent, and if his orders were executed, and to observe the motions of the enemy. There cried a woman unto him, Help, my lord, O king — For whither should the subject, in distress, go for help, but to the prince, who is by office the protector of right, and the avenger of wrong? He said, If the Lord do not help thee, whence shall I help thee? — Dost thou ask of me corn or wine, which I want for myself? If God do not help thee, I cannot. Or his words may be considered as the language of passion or desperation, and rendered, The Lord will not, and I cannot help thee.

27. Out of the barnfloor — Can I gather up grain for thee from the smooth rock or cleanly swept surface of the threshingfloor, or fruit from the empty and deserted winepress? Have I power to turn stones into bread?

Verses 28, 29. The king said, What aileth thee? — Is there any thing singular in thy case? Dost thou fare worse than thy neighbours? Truly, yes: she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first, and then her neighbour’s: hers was eaten, (who can think on it without horror?) and now her neighbour hid hers. This shocking story is a terrible effect of the divine vengeance, which Moses, about six hundred years before, had warned the Israelites would fall upon them in case of their apostacy from, and rebellion against, God; as the reader may see in the passages referred to in the margin. The same dreadful calamity befell them at two other times besides this; at the siege of Jerusalem, under Nebuchadnezzar, Lam. 2:20; Ezekiel 5:10; and that under Titus. See Joseph., Jewish War, lib. 7, c. 10.

V. 29. We boiled-A dreadful judgment threatened to them in case of their apostacy, Deuteronomy 28:56,57, in which they were now deeply plunged.

Verse 29. So we boiled my son] This is horrible; but for the sake of humanity we must allow that the children died through hunger, and then became food for their starved, desperate parents.

She hath hid her son.] He was already dead, says Jarchi; and she hid him, that she might eat him alone.

This very evil Moses had foretold should come upon them if they forsook God; see Deuteronomy 28:53, 57. The same evil came upon this wretched people when besieged by Nebuchadnezzar; see Ezekiel 5:10. And also when Titus besieged Jerusalem; see Josephus, Deuteronomy Bell. Judaic. lib. vi., cap. 3, and Clarke’s notes on “Matthew 24:19”.

Verses 28, 29. The king said, What aileth thee? — Is there any thing singular in thy case? Dost thou fare worse than thy neighbours? Truly, yes: she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first, and then her neighbour’s: hers was eaten, (who can think on it without horror?) and now her neighbour hid hers. This shocking story is a terrible effect of the divine vengeance, which Moses, about six hundred years before, had warned the Israelites would fall upon them in case of their apostacy from, and rebellion against, God; as the reader may see in the passages referred to in the margin. The same dreadful calamity befell them at two other times besides this; at the siege of Jerusalem, under Nebuchadnezzar, Lam. 2:20; Ezekiel 5:10; and that under Titus. See Joseph., Jewish War, lib. 7, c. 10.

29. We boiled my son — Probably after the child had himself died from hunger. This statement is another evidence of the awful extremity and starvation to which the Samaritans were driven by this siege of Ben-hadad. This strife between these two mothers also shows how, in the bitterest hour of human misery, the lower passions will revel uncontrolled. But these were the very woes which Moses had foretold would come in case of disobedience. See Deuteronomy 28:53.

Verse 30. He had sackcloth within upon his flesh.] The king was in deep mourning for the distresses of the people.

Verse 30. When the king heard the words of the woman, he rent his clothes — Partly through grief for such a horrid fact, and partly through indignation at the prophet. And the people looked — Who were in great numbers upon the wall, chiefly for the defence of the city. And behold, he had sackcloth upon his flesh — Under his inner garments, in token of his sorrow for the miseries of his people, and lamenting that it was not in his power to help them.

30. He rent his clothes — The king was shocked and horror-stricken at the woman’s story of her grief. Behold,… sackcloth — He had already put sackcloth on his flesh, but had hitherto kept this sign of humiliation concealed under his outer garment.

V. 31. God do so, &c.-Because he had encouraged them to withstand the Syrians, by promising them help from God.

Verse 31. If the head of Elisha-shall stand on him] Either he attributed these calamities to the prophet, or else he thought he could remove them, and yet would not. The miserable king was driven to desperation.

Verse 31. If the head of Elisha shall stand on him this day — If I do not this day take his head and his life. This wretched and partial prince overlooks his own great and various sins, and, among the rest, his obstinate adherence to the worship of the calves, and his conniving at the idolatries and witchcrafts of his mother Jezebel, (2 Kings 9:22,) and the wickedness of the people, which were the true and proper causes of this and all their calamities; and he lays the blame of all upon Elisha, either supposing that he who had the spirit of Elijah resting upon him had brought this famine on the land by his prayers, as Elijah had formerly done, or because he had encouraged them to withstand the Syrians by promising them help from God.

31. If the head of Elisha — In his desperation he imagines that the prophet is the cause of the nation’s woe, or, at least, that he has power to remove the woe, and will not. “Jehoram,” says Wordsworth, “had sackcloth on his loins, but not on his heart. He mourned for the famine, but not for its cause, namely, his own sins and the sins of the people; and instead of being penitent towards God, he is furious against God’s prophet.”

V. 32. He said-Being admonished by God of his danger. This son-The genuine son of that wicked Ahab the murderer of the Lord’s prophets. This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others: but it must be considered, that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Joram, and had authority to control and rebuke him in the name of the king of kings. Hold him-That he may not break in upon me, and take away my life, before the king comes.

Verse 32. This son of a murderer] Jehoram, the son of Ahab and Jezebel. But Ahab is called a murderer because of the murder of Naboth. Shut the door] He was obliged to make use of this method for his personal safety, as the king was highly incensed.

The sound of his master’s feet behind him?] That is, King Jehoram is following his messenger, that he may see him take off my head.

Verse 32. Elisha sat in his house — In the house where he lodged; for it is probable he had no house of his own, having forsaken all to follow Elijah. And the elders sat with him — Either the sons of the prophets, or rather some good and godly men, such as are frequently termed elders in the prophecy of Ezekiel, who bore some office either in the court, army, or city, as seems probable from the prophet’s desiring their help and protection. For though Jehoram was a wicked man, and most of his officers, probably, as wicked as himself; yet, as Poole justly observes, we cannot doubt but there were some among them whom his holy life, powerful ministry, and glorious miracles, with the great benefits procured by him for the public, had won to God and the true religion; at least to the profession of it, among whom Jehu might be one; and these were here sitting with him, either to receive counsel and comfort from him in this distressing time, or to solicit him to use his power with God for their relief; which he accordingly did, and pronounced the joyful news which follows in the beginning of the next chapter. The king sent a man before him — One of his guard, or some other officer, to take away his head, as it follows. But ere the messenger came, he said, &c. — Being admonished by God of his danger. See how this son of a murderer — The genuine son of that wicked Ahab, the murderer of the Lord’s prophets. This expression may seem very harsh and unfit, nor is it to be drawn into imitation by others: but it must be considered that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Jehoram, and had authority to control and rebuke him in the name of the King of kings. Shut the door, and hold him — That he may not break in upon me, and take away my life, before the king comes. Is not the sound of his master’s feet behind him? — You shall not need to hold him long, for the king is just at his heels. It is probable he was coming, either to recall his rash order, or, at least, to debate the matter with the prophet, and obtain relief.

Ver. 32. This son of a murderer. Jehoram bears a bloody hand on his coat of arms, because his mother Jezebel had murdered Naboth, and the prophets. The ghosts of martyrs and murdered men besiege the throne of heaven for the visitations of divine justice.

32. Sat in his house — His own house in Samaria, where he was dwelling when Naaman sought his help. 2 Kings 5:9. The elders sat with him — They were probably consulting together on the state of the city, and were providentially present to witness the scene that is here recorded. This son of a murderer — Son of Jezebel, who murdered the prophets of the Lord, (1 Kings 18:4,) and of Ahab, who by his silence and submission to her will sanctioned her wickedness. More directly still was Ahab the murderer of Naboth. 1 Kings 21:19. So now Jehoram was in heart the murderer, when he sent this messenger to behead Elisha. His master’s feet behind him — This verse and the following are obscure from their brevity. They seem to be an abridgment of a fuller narrative. It seems that immediately after the king had despatched the messenger to behead Elisha he repented of his rash action, and hastened, in company with one of his officers, to countermand his order and prevent its execution.

V. 33. He said-Or, the king, who, though not here named, may be presumed to be present, both by the prophet’s prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, 2 Kings 7:2. This evil-This dreadful famine, which is now so extreme, that women are forced to eat their own children. The Lord-Hath inflicted it, and (for ought I see) he will not remove it. All penal evil is of the Lord, as the first cause and sovereign judge. And this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent. What should I, &c.-Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.

Verse 33. Behold, this evil is of the Lord] It is difficult to know whether it be the prophet, the messenger, or the king, that says these words. It might be the answer of the prophet from within to the messenger who was without, and who sought for admission, and gave his reason; to whom Elisha might have replied: “I am not the cause of these calamities; they are from the Lord; I have been praying for their removal; but why should I pray to the Lord any longer, for the time of your deliverance is at hand?” And then Elisha said,-see the following chapter, where the removal of the calamity is foretold in the most explicit manner; and indeed the chapter is unhappily divided from this. The seventh chapter should have begun with 2 Kings 6:24 of this chapter, as, by the present division, the story is unnaturally interrupted.

How natural is it for men to lay the cause of their suffering on any thing or person but themselves! Ahab’s iniquity was sufficient to have brought down God’s displeasure on a whole nation; and yet he takes no blame to himself, but lays all on the prophet, who was the only salt that preserved the whole nation from corruption. How few take their sins to themselves! and till they do this, they cannot be true penitents; nor can they expect God’s wrath to be averted till they feel themselves the chief of sinners. II KINGS

Verse 33. While he yet talked with them, the messenger came — Namely, to the door, where we are to understand he was stopped that he could not come at the prophet till the king came. And he said, Behold, this evil, &c. — Either the messenger said this in the king’s name and words, or rather the king himself, who, though not here named, may be presumed to be present, both by the prophet’s prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, 2 Kings 7:2. This evil — This dreadful famine, which is now so extreme, that women are forced to eat their own children; is of the Lord — He hath inflicted it, and, for aught I see, he will not remove it. All penal evil is of the Lord as the first cause and sovereign judge: and this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent. What should I wait for the Lord any longer? — Thou biddest me wait upon God for help; but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.

33. While he yet talked with them — While Elisha was yet in the act of telling the elders to fasten the door and keep the messenger out. And he said — Who said? It seems at first difficult to determine whether the words that follow are the words of the prophet, the messenger, or the king. But on closer study they seem best to suit the mouth of the king, and the obscurity of the passage must be attributed to the brevity of the narrative. This evil is of the Lord — These words of the king are a part of his countermand of the order to behead Elisha, and a reason for it. He is convinced that the famine is a Divine judgment on the nation for his sins. What should I wait for the Lord — Rather, Why should I wait, etc. These words are virtually a prayer for the Lord to come and remove the famine. The passage may be thus paraphrased: I acknowledge that this evil is a punishment for my sins; the Lord thus chastens me sorely. But now, when all this people are brought to such an extremity of woe, why should I wait longer for the Lord to interpose and deliver his people from their sufferings?