mh_parser/vol_split/12 - 2Kings/Chapter 6.xml

<div2 id="iiKi.vii" n="vii" next="iiKi.viii" prev="iiKi.vi" progress="64.63%" title="Chapter VI">
<h2 id="iiKi.vii-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="iiKi.vii-p1">In this chapter we have, I. A further account of
the wondrous works of Elisha. 1. His making iron to swim, <scripRef id="iiKi.vii-p1.1" osisRef="Bible:2Kgs.6.1-2Kgs.6.7" parsed="|2Kgs|6|1|6|7" passage="2Ki 6:1-7">ver. 1-7</scripRef>. 2. His disclosing to the
king of Israel the secret counsels of the king of Syria, <scripRef id="iiKi.vii-p1.2" osisRef="Bible:2Kgs.6.8-2Kgs.6.12" parsed="|2Kgs|6|8|6|12" passage="2Ki 6:8-12">ver. 8-12</scripRef>. 3. His saving himself
out of the hands of those who were sent to apprehend him, <scripRef id="iiKi.vii-p1.3" osisRef="Bible:2Kgs.6.13-2Kgs.6.23" parsed="|2Kgs|6|13|6|23" passage="2Ki 6:13-23">ver. 13-23</scripRef>. II. The besieging of
Samaria by the Syrians and the great distress the city was reduced
to, <scripRef id="iiKi.vii-p1.4" osisRef="Bible:2Kgs.6.24-2Kgs.6.33" parsed="|2Kgs|6|24|6|33" passage="2Ki 6:24-33">ver. 24-33</scripRef>. The
relief of it is another of the wonders wrought by Elisha's word,
which we shall have the story of in the next chapter. Elisha is
still a great blessing both to church and state, both to the sons
of the prophets and to his prince.</p>
<scripCom id="iiKi.vii-p0.1_1" osisRef="Bible:2Kgs.6" parsed="|2Kgs|6|0|0|0" passage="2Ki 6" type="Commentary"/>
<scripCom id="iiKi.vii-p0.2_1" osisRef="Bible:2Kgs.6.1-2Kgs.6.7" parsed="|2Kgs|6|1|6|7" passage="2Ki 6:1-7" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.6.1-2Kgs.6.7">
<h4 id="iiKi.vii-p1.7">Iron Made to Swim. (<span class="smallcaps" id="iiKi.vii-p1.8">b. c.</span> 893.)</h4>
<p class="passage" id="iiKi.vii-p2">1 And the sons of the prophets said unto Elisha,
Behold now, the place where we dwell with thee is too strait for
us.   2 Let us go, we pray thee, unto Jordan, and take thence
every man a beam, and let us make us a place there, where we may
dwell. And he answered, Go ye.   3 And one said, Be content, I
pray thee, and go with thy servants. And he answered, I will go.
  4 So he went with them. And when they came to Jordan, they
cut down wood.   5 But as one was felling a beam, the axe head
fell into the water: and he cried, and said, Alas, master! for it
was borrowed.   6 And the man of God said, Where fell it? And
he showed him the place. And he cut down a stick, and cast
<i>it</i> in thither; and the iron did swim.   7 Therefore
said he, Take <i>it</i> up to thee. And he put out his hand, and
took it.</p>
<p class="indent" id="iiKi.vii-p3">Several things may be observed here,</p>
<p class="indent" id="iiKi.vii-p4">I. Concerning the sons of the prophets, and
their condition and character. The college here spoken of seems to
be that at Gilgal, for there Elisha was (<scripRef id="iiKi.vii-p4.1" osisRef="Bible:2Kgs.4.38" parsed="|2Kgs|4|38|0|0" passage="2Ki 4:38"><i>ch.</i> iv. 38</scripRef>), and it was near Jordan;
and, probably, wherever Elisha resided as many as could of the sons
of the prophets flocked to him for the advantage of his
instructions, counsels, and prayers. Every one would covet to dwell
with him and be near him. Those that would be teachers should lay
out themselves to get the best advantages for learning. Now
observe,</p>
<p class="indent" id="iiKi.vii-p5">1. Their number increased so that they
wanted room: <i>The place is too strait for us</i> (<scripRef id="iiKi.vii-p5.1" osisRef="Bible:2Kgs.6.1" parsed="|2Kgs|6|1|0|0" passage="2Ki 6:1"><i>v.</i> 1</scripRef>)—a good hearing, for it
is a sign many are added to them. Elisha's miracles doubtless drew
in many. Perhaps they increased the more now that Gehazi was
cashiered, and, it is likely, an honester man put in his room, to
take care of their provisions; for it should seem (by that
instance, <scripRef id="iiKi.vii-p5.2" osisRef="Bible:2Kgs.4.43" parsed="|2Kgs|4|43|0|0" passage="2Ki 4:43"><i>ch.</i> iv.
43</scripRef>) that Naaman's case was not the only one in which he
grudged his master's generosity.</p>
<p class="indent" id="iiKi.vii-p6">2. They were humble men and did not affect
that which was gay or great. When they wanted room they did not
speak of sending for cedars, and marble stones, and curious
artificers, but only of getting every man a beam, to run up a plain
hut or cottage with. It becomes the sons of the prophets, who
profess to look for great things in the other world, to be content
with mean things in this.</p>
<p class="indent" id="iiKi.vii-p7">3. They were poor men, and men that had no
interest in great ones It was a sign that Joram was king, and
Jezebel ruled too, or the sons of the prophets, when they wanted
room, would have needed only to apply to the government, not to
consult among themselves about the enlargement of their buildings.
God's prophets have seldom been the world's favourites. Nay, so
poor were they that they had not wherewithal to hire workmen (but
must leave their studies, and work for themselves), no, nor to buy
tools, but must borrow of their neighbours. Poverty then is no bar
to prophecy.</p>
<p class="indent" id="iiKi.vii-p8">4. They were industrious men, and willing
to take pains. They desired not to live, like idle drones (idle
<i>monks,</i> I might have said), upon the labours of others, but
only desired leave of their president to work for themselves. As
the sons of the prophets must not be so taken up with contemplation
as to render themselves unfit for action, so much less must they so
indulge themselves in their ease as to be averse to labour. He that
must eat or die must work or starve, <scripRef id="iiKi.vii-p8.1" osisRef="Bible:2Thess.3.8 Bible:2Thess.3.10" parsed="|2Thess|3|8|0|0;|2Thess|3|10|0|0" passage="2Th 3:8,10">2 Thess. iii. 8, 10</scripRef>. Let no man think an
honest employment either a burden or disparagement.</p>
<p class="indent" id="iiKi.vii-p9">5. They were men that had a great value and
veneration for Elisha; though they were themselves prophets, they
paid much deference to him. (1.) They would not go about to build
at all without his leave, <scripRef id="iiKi.vii-p9.1" osisRef="Bible:2Kgs.6.2" parsed="|2Kgs|6|2|0|0" passage="2Ki 6:2"><i>v.</i>
2</scripRef>. It is good for us all to be suspicious of our own
judgment, even when we think we have most reason for it, and to be
desirous of the advice of those who are wiser and more experienced;
and it is especially commendable in the sons of the prophets to
take their fathers along with them, and to act in all things of
moment under their direction, <i>permissu superiorum—by permission
of their superiors.</i> (2.) They would not willingly go to fell
timber without his company: "<i>Go with thy servants</i> (<scripRef id="iiKi.vii-p9.2" osisRef="Bible:2Kgs.6.3" parsed="|2Kgs|6|3|0|0" passage="2Ki 6:3"><i>v.</i> 3</scripRef>), not only to advise us in
any exigence, but to keep good order among us, that, being under
thy eye, we may behave as becomes us." Good disciples desire to be
always under good discipline.</p>
<p class="indent" id="iiKi.vii-p10">6. They were honest men, and men that were
in care to give all men their own. When one of them, accidentally
fetching too fierce a stroke (as those that work seldom are apt to
be violent), threw off his axe-head into the water, he did not say,
"It was a mischance, and who can help it? It was the fault of the
helve, and the owner deserved to stand to the loss." No, he cries
out with deep concern, <i>Alas, master! For it was borrowed,</i>
<scripRef id="iiKi.vii-p10.1" osisRef="Bible:2Kgs.6.5" parsed="|2Kgs|6|5|0|0" passage="2Ki 6:5"><i>v.</i> 5</scripRef>. Had the axe
been his own, it would only have troubled him that he could not be
further serviceable to his brethren; but now, besides that, it
troubles him that he cannot be just to the owner, to whom he ought
to be not only just but grateful. Note, We ought to be as careful
of that which is borrowed as of that which is our own, that it
receives no damage, because we must love our neighbour as ourselves
and do as we would be done by. It is likely this prophet was poor,
and had not wherewithal to pay for the axe, which made the loss of
it so much the greater trouble. To those that have an honest mind
the sorest grievance of poverty is not so much their own want or
disgrace as their being by it rendered unable to pay their just
debts.</p>
<p class="indent" id="iiKi.vii-p11">II. Concerning the father of the prophets,
Elisha. 1. That he was a man of great condescension and compassion;
he went with the sons of the prophets to the woods, when they
desired his company, <scripRef id="iiKi.vii-p11.1" osisRef="Bible:2Kgs.6.3" parsed="|2Kgs|6|3|0|0" passage="2Ki 6:3"><i>v.</i>
3</scripRef>. Let no man, especially no minister, think himself too
great to stoop to do good, but be tender to all. 2. That he was a
man of great power; he could make iron to swim, contrary to its
nature (<scripRef id="iiKi.vii-p11.2" osisRef="Bible:2Kgs.6.6" parsed="|2Kgs|6|6|0|0" passage="2Ki 6:6"><i>v.</i> 6</scripRef>), for
the God of nature is not tied up to its laws. He did not throw the
helve after the hatchet, but cut down a new stick, and cast it into
the river. We need not double the miracle by supposing that the
stick sunk to fetch up the iron, it was enough that it was a signal
of the divine summons to the iron to rise. God's grace can thus
raise the stony iron heart which has sunk into the mud of this
world, and raise up affections naturally earthly, to things
above.</p>
</div><scripCom id="iiKi.vii-p0.3" osisRef="Bible:2Kgs.6.8-2Kgs.6.12" parsed="|2Kgs|6|8|6|12" passage="2Ki 6:8-12" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.6.8-2Kgs.6.12">
<h4 id="iiKi.vii-p11.4">The Syrians Ensnared; the Syrians Generously
Liberated. (<span class="smallcaps" id="iiKi.vii-p11.5">b. c.</span> 893.)</h4>
<p class="passage" id="iiKi.vii-p12">8 Then the king of Syria warred against Israel,
and took counsel with his servants, saying, In such and such a
place <i>shall be</i> my camp.   9 And the man of God sent
unto the king of Israel, saying, Beware that thou pass not such a
place; for thither the Syrians are come down.   10 And the
king of Israel sent to the place which the man of God told him and
warned him of, and saved himself there, not once nor twice.  
11 Therefore the heart of the king of Syria was sore troubled for
this thing; and he called his servants, and said unto them, Will ye
not show me which of us <i>is</i> for the king of Israel?   12
And one of his servants said, None, my lord, O king: but Elisha,
the prophet that <i>is</i> in Israel, telleth the king of Israel
the words that thou speakest in thy bedchamber.</p>
<p class="indent" id="iiKi.vii-p13">Here we have Elisha, with his spirit of
prophecy, serving the king, as before helping the sons of the
prophets; for that, as other gifts, is given to every man to profit
withal; and, whatever abilities any man has of doing good, he is by
them made a debtor both to the wise and unwise. Observe here,</p>
<p class="indent" id="iiKi.vii-p14">I. How the king of Israel was informed by
Elisha of all the designs and motions of his enemy, the king of
Syria, more effectually than he could have been by the most
vigilant and faithful spies. If the king of Syria, in a secret
council of war, determined in which place to make an inroad upon
the coasts of Israel, where he thought it would be the greatest
surprise and they would be least able to make resistance, before
his forces could receive his orders the king of Israel had notice
of them from Elisha, and so had opportunity of preventing the
mischief; and many a time, <scripRef id="iiKi.vii-p14.1" osisRef="Bible:2Kgs.6.8-2Kgs.6.10" parsed="|2Kgs|6|8|6|10" passage="2Ki 6:8-10"><i>v.</i>
8-10</scripRef>. See here, 1. That the enemies of God's Israel are
politic in their devices, and restless in their attempts, against
him. <i>They shall not know, nor see, till we come in the midst
among them, and slay them,</i> <scripRef id="iiKi.vii-p14.2" osisRef="Bible:Neh.4.11" parsed="|Neh|4|11|0|0" passage="Ne 4:11">Neh. iv.
11</scripRef>. 2. All those devices are known to God, even those
that are deepest laid. He knows not only what men do, but what they
design, and has many ways of countermining them. 3. It is a great
advantage to us to be warned of our danger, that we may stand upon
our guard against it. The work of God's prophets is to give us
warning; if, being warned, we do not save ourselves, it is our own
fault, and our blood will be upon our own head. The king of Israel
would regard the warnings Elisha gave him of his danger by the
Syrians, but not the warnings he gave him of his danger by his
sins. Such warnings are little heeded by the most; they will save
themselves from death, but not from hell.</p>
<p class="indent" id="iiKi.vii-p15">II. How the king of Syria resented this. He
suspected treachery among his senators, and that his counsels were
betrayed, <scripRef id="iiKi.vii-p15.1" osisRef="Bible:2Kgs.6.11" parsed="|2Kgs|6|11|0|0" passage="2Ki 6:11"><i>v.</i> 11</scripRef>. But
one of his servants, that had heard, by Naaman and others, of
Elisha's wondrous works, concludes it must needs be he that gave
this intelligence to the king of Israel, <scripRef id="iiKi.vii-p15.2" osisRef="Bible:2Kgs.6.12" parsed="|2Kgs|6|12|0|0" passage="2Ki 6:12"><i>v.</i> 12</scripRef>. What could not he discover who
could tell Gehazi his thoughts? Here a confession of the boundless
knowledge, as before of the boundless power, of Israel's God, is
extorted from Syrians. Nothing done, said, thought, by any person,
in any place, at any time, is out of the reach of God's
cognizance.</p>
</div><scripCom id="iiKi.vii-p0.4" osisRef="Bible:2Kgs.6.13-2Kgs.6.23" parsed="|2Kgs|6|13|6|23" passage="2Ki 6:13-23" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.6.13-2Kgs.6.23">
<p class="passage" id="iiKi.vii-p16">13 And he said, Go and spy where he <i>is,</i>
that I may send and fetch him. And it was told him, saying, Behold,
<i>he is</i> in Dothan.   14 Therefore sent he thither horses,
and chariots, and a great host: and they came by night, and
compassed the city about.   15 And when the servant of the man
of God was risen early, and gone forth, behold, a host compassed
the city both with horses and chariots. And his servant said unto
him, Alas, my master! how shall we do?   16 And he answered,
Fear not: for they that <i>be</i> with us <i>are</i> more than they
that <i>be</i> with them.   17 And Elisha prayed, and said,
<span class="smallcaps" id="iiKi.vii-p16.1">Lord</span>, I pray thee, open his eyes,
that he may see. And the <span class="smallcaps" id="iiKi.vii-p16.2">Lord</span> opened
the eyes of the young man; and he saw: and, behold, the mountain
<i>was</i> full of horses and chariots of fire round about Elisha.
  18 And when they came down to him, Elisha prayed unto the
<span class="smallcaps" id="iiKi.vii-p16.3">Lord</span>, and said, Smite this people, I
pray thee, with blindness. And he smote them with blindness
according to the word of Elisha.   19 And Elisha said unto
them, This <i>is</i> not the way, neither <i>is</i> this the city:
follow me, and I will bring you to the man whom ye seek. But he led
them to Samaria.   20 And it came to pass, when they were come
into Samaria, that Elisha said, <span class="smallcaps" id="iiKi.vii-p16.4">Lord</span>, open the eyes of these <i>men,</i> that
they may see. And the <span class="smallcaps" id="iiKi.vii-p16.5">Lord</span> opened
their eyes, and they saw; and, behold, <i>they were</i> in the
midst of Samaria.   21 And the king of Israel said unto
Elisha, when he saw them, My father, shall I smite <i>them?</i>
shall I smite <i>them</i>?   22 And he answered, Thou shalt
not smite <i>them:</i> wouldest thou smite those whom thou hast
taken captive with thy sword and with thy bow? set bread and water
before them, that they may eat and drink, and go to their master.
  23 And he prepared great provision for them: and when they
had eaten and drunk, he sent them away, and they went to their
master. So the bands of Syria came no more into the land of
Israel.</p>
<p class="indent" id="iiKi.vii-p17">Here is, 1. The great force which the king
of Syria sent to seize Elisha. He found out where he was, at Dothan
(<scripRef id="iiKi.vii-p17.1" osisRef="Bible:2Kgs.6.13" parsed="|2Kgs|6|13|0|0" passage="2Ki 6:13"><i>v.</i> 13</scripRef>), which was
not far from Samaria; thither he sent a great host, who were to
come upon him by night, and to bring him dead or alive, <scripRef id="iiKi.vii-p17.2" osisRef="Bible:2Kgs.6.14" parsed="|2Kgs|6|14|0|0" passage="2Ki 6:14"><i>v.</i> 14</scripRef>. Perhaps he had heard
that when only one captain and his fifty men were sent to take
Elijah they were baffled in the attempt, and therefore he sent an
<i>army</i> against Elisha, as if the fire from heaven that
consumed fifty men could not as easily consume 50,000. Naaman could
tell him that Elisha dwelt not in any strong-hold, nor was attended
with any guards, nor had any such great interest in the people that
he needed to fear a tumult among them; what occasion then was there
for this great force? But thus he hoped to make sure of him,
especially coming upon him by surprise. Foolish man! Did he believe
that Elisha had informed the king of Israel of his secret counsels
or not? If not, what quarrel had he with him? If he did, could he
be so weak as to imagine that Elisha would not discover the designs
laid against himself, 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 prophet, know not
what they do.</p>
<p class="indent" id="iiKi.vii-p18">II. The grievous fright which the prophet's
servant was in, when he perceived the city surrounded by the
Syrians, and the effectual course which the prophet took to pacify
him and free him from his fears. It seems, Elisha accustomed his
servant to rise early, that is the way to bring something to pass,
and to do the work of a day in its day. Being up, we may suppose he
heard the noise of soldiers, and thereupon looked out, and was
aware of an army compassing the city (<scripRef id="iiKi.vii-p18.1" osisRef="Bible:2Kgs.6.15" parsed="|2Kgs|6|15|0|0" passage="2Ki 6:15"><i>v.</i> 15</scripRef>), with great assurance no doubt
of success, and that they should have this troublesome prophet in
their hands presently. Now observe, 1. What a consternation he was
in. He ran straight to Elisha, to bring him an account of it:
"<i>Alas, master!</i>" (said he) "<i>what shall we do?</i> We are
undone, it is to no purpose to think either of fighting or flying,
but we must unavoidably fall into their hands." Had he but studied
David's Psalms, which were then extant, he might have learnt <i>not
to be afraid of</i> 10,000 of people (<scripRef id="iiKi.vii-p18.2" osisRef="Bible:Ps.3.6" parsed="|Ps|3|6|0|0" passage="Ps 3:6">Ps. iii. 6</scripRef>), no, not of <i>a host encamped
against him,</i> <scripRef id="iiKi.vii-p18.3" osisRef="Bible:Ps.27.3" parsed="|Ps|27|3|0|0" passage="Ps 27:3">Ps. xxvii.
3</scripRef>. Had he considered that he was embarked with his
master, by whom God had done great things, and whom he would not
now leave to <i>fall into the hands of the uncircumcised,</i> and
who, having saved others, would no doubt save himself, he would not
have been thus at a loss. If he had only said, <i>What shall I
do?</i> it would have been like that of the disciples: <i>Lord,
save us, we perish;</i> but he needed not to include his master as
being in distress, nor to say, <i>What shall we do?</i> 2. How his
master quieted him, (1.) By word. What he said to him (<scripRef id="iiKi.vii-p18.4" osisRef="Bible:2Kgs.6.16" parsed="|2Kgs|6|16|0|0" passage="2Ki 6:16"><i>v.</i> 16</scripRef>) is spoken to all the
faithful servants of God, when <i>without are fightings and within
are fears: "Fear not</i> with that fear which has torment and
amazement, <i>for those that are with us,</i> to protect us, <i>are
more than those that are against us,</i> to destroy us—angels
unspeakably more numerous—God infinitely more powerful." When we
are magnifying the causes of our fear we ought to possess ourselves
with clear, and great, and high thoughts of God and the invisible
world. <i>If God be for us,</i> we know what follows, <scripRef id="iiKi.vii-p18.5" osisRef="Bible:Rom.8.31" parsed="|Rom|8|31|0|0" passage="Ro 8:31">Rom. viii. 31</scripRef>. (2.) By vision,
<scripRef id="iiKi.vii-p18.6" osisRef="Bible:2Kgs.6.17" parsed="|2Kgs|6|17|0|0" passage="2Ki 6:17"><i>v.</i> 17</scripRef>. [1.] It seems
Elisha was much concerned for the satisfaction of his servant. Good
men desire, not only to be easy themselves, but to have those about
them easy. Elisha had lately parted with his old man, and this,
having newly come into his service, had not the advantage of
experience; his master was therefore desirous to give him other
convincing evidence of that omnipotence which employed him and was
therefore employed for him. Note, Those whose faith is strong ought
tenderly to consider and compassionate those who are weak and of a
timorous spirit, and to do what they can to strengthen their hands.
[2.] He saw himself safe, and wished no more than that his servant
might see what he saw, a guard of angels round about him; such as
were his master's convoy to the gates of heaven were his protectors
against the gates of hell—<i>chariots of fire, and horses of
fire.</i> Fire is both dreadful and devouring; that power which was
engaged for Elisha's protection could both terrify and consume the
assailants. As angels are God's messengers, so they are his
soldiers, his hosts (<scripRef id="iiKi.vii-p18.7" osisRef="Bible:Gen.32.2" parsed="|Gen|32|2|0|0" passage="Ge 32:2">Gen. xxxii.
2</scripRef>), his legions, or regiments, (<scripRef id="iiKi.vii-p18.8" osisRef="Bible:Matt.26.53" parsed="|Matt|26|53|0|0" passage="Mt 26:53">Matt. xxvi. 53</scripRef>), for the good of his people.
[3.] For the satisfaction of his servant there needed no more than
the opening of his eyes; <i>that</i> therefore he prayed for, and
obtained for him: <i>Lord, open his eyes that he may see.</i> The
eyes of his body were open, and with them he saw the danger. "Lord,
open the eyes of his faith, that with them he may see the
protection we are under." Note, <i>First,</i> The greatest kindness
we can do for those that are fearful and faint-hearted is to pray
for them, and so to recommend them to the mighty grace of God.
<i>Secondly,</i> The opening of our eyes 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.</p>
<p class="indent" id="iiKi.vii-p19">III. The shameful defeat which Elisha gave
to the host of Syrians who came to seize him. They thought to make
a prey of him, but he made fools of them, perfectly played with
them, so far was he from fearing them or any damage by them. 1. He
prayed to God to smite them with blindness, and they were all
struck blind immediately, not stone-blind, nor so as to be
themselves aware that they were blind, for they could see the
light, but their sight was so altered that they could not know the
persons and places they were before acquainted with, <scripRef id="iiKi.vii-p19.1" osisRef="Bible:2Kgs.6.18" parsed="|2Kgs|6|18|0|0" passage="2Ki 6:18"><i>v.</i> 18</scripRef>. They were so confounded
that those among them whom they depended upon for information did
not know this place to be Dothan nor this person to be Elisha, but
<i>groped at noon day as in the night</i> (<scripRef id="iiKi.vii-p19.2" osisRef="Bible:Isa.59.10 Bible:Job.12.24-Job.12.25" parsed="|Isa|59|10|0|0;|Job|12|24|12|25" passage="Isa 59:10,Job 12:24,25">Isa. lix. 10; Job xii. 24, 25</scripRef>);
their memory failed them, and their distinguishing faculty. See the
power of God over the minds and understanding of men, both ways; he
enlightened the eyes of Elisha's friend, and darkened the eyes of
his foes, that they might see indeed, but not perceive, <scripRef id="iiKi.vii-p19.3" osisRef="Bible:Isa.6.9" parsed="|Isa|6|9|0|0" passage="Isa 6:9">Isa. vi. 9</scripRef> <i>For this</i> twofold
judgment Christ came into this world, <i>that those who see not
might see, and that those who see might be made blind</i>
(<scripRef id="iiKi.vii-p19.4" osisRef="Bible:John.9.39" parsed="|John|9|39|0|0" passage="Joh 9:39">John ix. 39</scripRef>), a savour of
life to some, of death to others.</p>
<p class="indent" id="iiKi.vii-p20">2. When they were thus bewildered and
confounded he led them to Samaria (<scripRef id="iiKi.vii-p20.1" osisRef="Bible:2Kgs.6.19" parsed="|2Kgs|6|19|0|0" passage="2Ki 6:19"><i>v.</i> 19</scripRef>), promising that he would show
them the man whom they sought, and he did so. He did not lie to
them when he told them, <i>This is not the way, nor is this the
city</i> where Elisha is; for he had now come out of the city; and
if they would see him, they must go to another city to which he
would direct them. Those that fight against God and his prophets
deceive themselves, and are justly given up to delusions. 3. When
he had brought them to Samaria he prayed to God so to open their
eyes and restore them their memories that they might see where they
were (<scripRef id="iiKi.vii-p20.2" osisRef="Bible:2Kgs.6.20" parsed="|2Kgs|6|20|0|0" passage="2Ki 6:20"><i>v.</i> 20</scripRef>), <i>and
behold,</i> to their great terror, <i>they were in the midst of
Samaria,</i> where, it is probable, there was a standing force
sufficient to cut them all off, or make them prisoners of war.
Satan, the god of this world, blinds men's eyes, and so deludes
them into their own ruin; but, when God enlightens their eyes, they
then see themselves in the midst of their enemies, captives to
Satan and in danger of hell, though before they thought their
condition good. The enemies of God and his church, when they fancy
themselves ready to triumph, will find themselves conquered and
triumphed over. 4. When he had them at his mercy he made it appear
that he was influenced by a divine goodness as well as a divine
power. (1.) He took care to protect them from the danger into which
he had brought them, and was content to show them what he could
have done; he needed not the sword of an angel to avenge his cause,
the sword of the king of Israel is at his service if he please
(<scripRef id="iiKi.vii-p20.3" osisRef="Bible:2Kgs.6.21" parsed="|2Kgs|6|21|0|0" passage="2Ki 6:21"><i>v.</i> 21</scripRef>): <i>My
father</i> (so, respectfully does the king now speak to him,
though, soon after, he swore his death), <i>shall I smite them?</i>
And, again, as if he longed for the assault, <i>Shall I smite
them?</i> Perhaps, he remembered how God was displeased at his
father for <i>letting go out of his hands</i> those whom he had put
it in his power to destroy, and he would not offend in like manner;
yet such a reverence has he for the prophet that he will not strike
a stroke without his commission. But the prophet would by no means
suffer him to meddle with them; they were brought hither to be
convinced and shamed, not to be killed, <scripRef id="iiKi.vii-p20.4" osisRef="Bible:2Kgs.6.22" parsed="|2Kgs|6|22|0|0" passage="2Ki 6:22"><i>v.</i> 22</scripRef>. Had they been <i>his</i>
prisoners, taken captive by his sword and bow, when they asked
quarter it would have been barbarous to deny, and, when he had
given it to them, it would have been perfidious to do them any
hurt, and against the laws of arms to kill men in cool blood. But
they were not his prisoners; they were God's prisoners and the
prophet's, and therefore he must do them no harm. Those that humble
themselves under God's hand take the best course to secure
themselves. (2.) He took care to provide for them; he ordered the
king to treat them handsomely and then dismiss them fairly, which
he did, <scripRef id="iiKi.vii-p20.5" osisRef="Bible:2Kgs.6.23" parsed="|2Kgs|6|23|0|0" passage="2Ki 6:23"><i>v.</i> 23</scripRef>. [1.]
It was the king's praise that he was so obsequious to the prophet,
contrary to his inclination, and, as it seemed, to his interest,
<scripRef id="iiKi.vii-p20.6" osisRef="Bible:1Sam.24.19" parsed="|1Sam|24|19|0|0" passage="1Sa 24:19">1 Sam. xxiv. 19</scripRef>. Nay, so
willing was he to oblige Elisha that, whereas he was ordered openly
to set <i>bread and water</i> before them (which are good fare for
captives), he <i>prepared great provision</i> for them, for the
credit of his court and country and of Elisha. [2.] It was the
prophet's praise that he was so generous to his enemies, who,
though they came to take him, could not but go away admiring him,
as both the mightiest and kindest man they ever met with. The great
duty of loving enemies, and doing good to those that hate us, was
both commanded in the Old Testament (<scripRef id="iiKi.vii-p20.7" osisRef="Bible:Prov.25.21-Prov.25.22" parsed="|Prov|25|21|25|22" passage="Pr 25:21,22">Prov. xxv. 21, 22</scripRef>, <i>If thy enemy hunger,
feed him,</i> <scripRef id="iiKi.vii-p20.8" osisRef="Bible:Exod.23.4-Exod.23.5" parsed="|Exod|23|4|23|5" passage="Ex 23:4,5">Exod. xxiii. 4,
5</scripRef>) and practised, as here by Elisha. His predecessor had
given a specimen of divine justice when he called for flames of
fire on the heads of his persecutors to consume them, but he gave a
specimen of divine mercy in heaping coals of fire on the heads of
his persecutors to melt them. Let not us then be <i>overcome of
evil, but overcome evil with good.</i></p>
<p class="indent" id="iiKi.vii-p21">IV. The good effect this had, for the
present, upon the Syrians. They <i>came no more into the land of
Israel</i> (<scripRef id="iiKi.vii-p21.1" osisRef="Bible:2Kgs.6.23" parsed="|2Kgs|6|23|0|0" passage="2Ki 6:23"><i>v.</i> 23</scripRef>),
namely, 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.</p>
</div><scripCom id="iiKi.vii-p0.5" osisRef="Bible:2Kgs.6.24-2Kgs.6.33" parsed="|2Kgs|6|24|6|33" passage="2Ki 6:24-33" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.6.24-2Kgs.6.33">
<h4 id="iiKi.vii-p21.3">The Siege of Samaria. (<span class="smallcaps" id="iiKi.vii-p21.4">b. c.</span> 891.)</h4>
<p class="passage" id="iiKi.vii-p22">24 And it came to pass after this, that Benhadad
king of Syria gathered all his host, and went up, and besieged
Samaria.   25 And there was a great famine in Samaria: and,
behold, they besieged it, until an ass's head was <i>sold</i> for
fourscore <i>pieces</i> of silver, and the fourth part of a cab of
dove's dung for five <i>pieces</i> of silver.   26 And as the
king of Israel was passing by upon the wall, there cried a woman
unto him, saying, Help, my lord, O king.   27 And he said, If
the <span class="smallcaps" id="iiKi.vii-p22.1">Lord</span> do not help thee, whence
shall I help thee? out of the barnfloor, or out of the winepress?
  28 And the king said unto her, What aileth thee? And she
answered, This woman said unto me, Give thy son, that we may eat
him to day, and we will eat my son to morrow.   29 So we
boiled my son, and did eat him: and I said unto her on the next
day, Give thy son, that we may eat him: and she hath hid her son.
  30 And it came to pass, when the king heard the words of the
woman, that he rent his clothes; and he passed by upon the wall,
and the people looked, and, behold, <i>he had</i> sackcloth within
upon his flesh.   31 Then he said, God do so and more also to
me, if the head of Elisha the son of Shaphat shall stand on him
this day.   32 But Elisha sat in his house, and the elders sat
with him; and <i>the king</i> sent a man from before him: but ere
the messenger came to him, he said to the elders, See ye how this
son of a murderer hath sent to take away mine head? look, when the
messenger cometh, shut the door, and hold him fast at the door:
<i>is</i> not the sound of his master's feet behind him?   33
And while he yet talked with them, behold, the messenger came down
unto him: and he said, Behold, this evil <i>is</i> of the <span class="smallcaps" id="iiKi.vii-p22.2">Lord</span>; what should I wait for the <span class="smallcaps" id="iiKi.vii-p22.3">Lord</span> any longer?</p>
<p class="indent" id="iiKi.vii-p23">This last paragraph of this chapter should,
of right, have been the first of the next chapter, for it begins a
new story, which is there continued and concluded. Here is,</p>
<p class="indent" id="iiKi.vii-p24">I. The siege which the king of Syria laid
to Samaria and the great distress which the city was reduced to
thereby. The Syrians had soon forgotten the kindnesses they had
lately received in Samaria, and very ungratefully, for aught that
appears without any provocation, sought the destruction of it,
<scripRef id="iiKi.vii-p24.1" osisRef="Bible:2Kgs.6.24" parsed="|2Kgs|6|24|0|0" passage="2Ki 6:24"><i>v.</i> 24</scripRef>. There are
base spirits that can never feel obliged. The country, we may
suppose, was plundered and laid waste when this capital city was
brought to the last extremity, <scripRef id="iiKi.vii-p24.2" osisRef="Bible:2Kgs.6.25" parsed="|2Kgs|6|25|0|0" passage="2Ki 6:25"><i>v.</i> 25</scripRef>. The dearth which had of late
been in the land was probably the occasion of the emptiness of
their stores, or the siege was so sudden that they had not time to
lay in provisions; so that, while the sword devoured without, the
famine within was more grievous (<scripRef id="iiKi.vii-p24.3" osisRef="Bible:Lam.4.9" parsed="|Lam|4|9|0|0" passage="La 4:9">Lam.
iv. 9</scripRef>): for, it should seem, the Syrians designed not to
storm the city, but to starve it. So great was the scarcity that an
ass's head, that has but little flesh on it and that unsavoury,
unwholesome, and ceremonially unclean, was sold for five pounds,
and a small quantity of fitches, or lentiles, or some such coarse
corn, then called <i>dove's dung,</i> no more of it than the
quantity of six eggs, for five pieces of silver, about twelve or
fifteen shillings. Learn to value plenty, and to be thankful for
it; see how contemptible money is, when, in time of famine, it is
so freely parted with for anything that is eatable.</p>
<p class="indent" id="iiKi.vii-p25">II. The sad complaint which a poor woman
had to make to the king, in the extremity of the famine. He was
<i>passing by upon the wall</i> to give orders for the mounting of
the guard, the posting of the archers, the repair of the breaches,
and the like, when a woman of the city cried to him, <i>Help, my
lord, O king!</i> <scripRef id="iiKi.vii-p25.1" osisRef="Bible:2Kgs.6.26" parsed="|2Kgs|6|26|0|0" passage="2Ki 6:26"><i>v.</i>
26</scripRef>. 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 returns but a melancholy answer (<scripRef id="iiKi.vii-p25.2" osisRef="Bible:2Kgs.6.27" parsed="|2Kgs|6|27|0|0" passage="2Ki 6:27"><i>v.</i> 27</scripRef>): <i>If the Lord do not
help thee, whence shall I?</i> Some think it was a
<i>quarrelling</i> word, and the language of his fretfulness: "Why
dost thou expect anything from me, when God himself deals thus
hardly with us?" Because he could not help her as he would, out of
the floor or the wine-press, he would not help her at all. We must
take heed of being made cross by afflictive providences. It rather
seems to be a <i>quieting</i> word: "Let us be content, and make
the best of our affliction, looking up to God, for, till he help
us, I cannot help thee." 1. He laments the emptiness of the floor
and the wine-press. These were not as they had been; even the
king's failed. We read (<scripRef id="iiKi.vii-p25.3" osisRef="Bible:2Kgs.6.23" parsed="|2Kgs|6|23|0|0" passage="2Ki 6:23"><i>v.</i>
23</scripRef>) of great provisions which he had a command,
sufficient for the entertainment of an army, yet now he has not
wherewithal to relieve one poor woman. Scarcity sometimes follows
upon great plenty; we cannot be sure that <i>to-morrow shall be as
this day,</i> <scripRef id="iiKi.vii-p25.4" osisRef="Bible:Isa.56.12 Bible:Ps.30.6" parsed="|Isa|56|12|0|0;|Ps|30|6|0|0" passage="Isa 56:12,Ps 30:6">Isa. lvi. 12;
Ps. xxx. 6</scripRef>. 2. He acknowledges himself thereby disabled
to help, unless God would help them. Note, Creatures are helpless
things without God, for every creature is that, all that, and only
that, which he makes it to be. However, though he cannot help her,
he is willing to hear her (<scripRef id="iiKi.vii-p25.5" osisRef="Bible:2Kgs.6.28" parsed="|2Kgs|6|28|0|0" passage="2Ki 6:28"><i>v.</i>
28</scripRef>): "<i>What ails thee?</i> Is there anything singular
in thy case, or 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 of it
without horror?) and now her neighbour hid hers, <scripRef id="iiKi.vii-p25.6" osisRef="Bible:2Kgs.6.28-2Kgs.6.29" parsed="|2Kgs|6|28|6|29" passage="2Ki 6:28,29"><i>v.</i> 28, 29</scripRef>. See an instance of the
dominion which the flesh has got above the spirit, when the most
natural affections of the mind may be thus overpowered by the
natural appetites of the body. See the word of God fulfilled; among
the threatenings of God's judgments upon Israel for their sins this
was one (<scripRef id="iiKi.vii-p25.7" osisRef="Bible:Deut.28.53-Deut.28.57" parsed="|Deut|28|53|28|57" passage="De 28:53-57">Deut. xxviii.
53-57</scripRef>), that they should eat the flesh of their own
children, which one would think incredible, yet it came to
pass.</p>
<p class="indent" id="iiKi.vii-p26">III. The king's indignation against Elisha
upon this occasion. He lamented the calamity, <i>rent his clothes,
and had sackcloth upon his flesh</i> (<scripRef id="iiKi.vii-p26.1" osisRef="Bible:2Kgs.6.30" parsed="|2Kgs|6|30|0|0" passage="2Ki 6:30"><i>v.</i> 30</scripRef>), as one heartily concerned for
the misery of his people, and that it was not in his power to help
them; but he did not lament his own iniquity, nor the iniquity of
his people, which was the procuring cause of the calamity; he was
not sensible that his <i>ways and his doings had procured this to
himself; this is his wickedness, for it is bitter. The foolishness
of man perverteth his way,</i> and then <i>his heart fretteth
against the Lord.</i> Instead of vowing to pull down the calves at
Dan and Beth-el, or letting the law have its course against the
prophets of Baal and of the groves, he swears <i>the death of
Elisha,</i> <scripRef id="iiKi.vii-p26.2" osisRef="Bible:2Kgs.6.31" parsed="|2Kgs|6|31|0|0" passage="2Ki 6:31"><i>v.</i> 31</scripRef>.
Why, what is the matter? What had Elisha done? His head is the most
innocent and valuable in all Israel, and yet that must be devoted,
and made an anathema. Thus in the days of the persecuting emperors,
when the empire groaned under any extraordinary calamity, the fault
was laid on the Christians, and they were doomed to destruction.
<i>Christianos ad leones—Away with the Christians to the
lions.</i> Perhaps Jehoram was in this heat against Elisha because
he had foretold this judgment, or had persuaded him to hold out,
and not surrender, or rather because he did not, by his prayers,
raise the siege, and relieve the city, which he though he could do
but would not; whereas till they repented and reformed, and were
ready for deliverance, they had no reason to expect that the
prophet should pray for it.</p>
<p class="indent" id="iiKi.vii-p27">IV. The foresight Elisha had of the king's
design against him, <scripRef id="iiKi.vii-p27.1" osisRef="Bible:2Kgs.6.32" parsed="|2Kgs|6|32|0|0" passage="2Ki 6:32"><i>v.</i>
32</scripRef>. He sat in his house well composed, and the elders
with him, well employed no doubt, while the king was like a wild
bull in a net, or like the troubled sea when it cannot rest; he
told the elders there was an officer coming from the king to cut
off his head, and bade them stop him at the door, and not let him
in, for the king his master was just following him, to revoke the
order, as we may suppose. The same spirit of prophecy that enabled
Elisha to tell him what was done at a distance authorized him to
call the king <i>the son of a murderer,</i> which, unless we could
produce such an extraordinary commission, it is not for us to
initiate; far be it from us to despise dominion and to speak evil
of dignities. He appealed to the elders whether he had deserved so
ill at the king's hands: "See whether in this he be not the son of
a murderer?" For <i>what evil had Elisha done?</i> He <i>had not
desired the woeful day,</i> <scripRef id="iiKi.vii-p27.2" osisRef="Bible:Jer.17.16" parsed="|Jer|17|16|0|0" passage="Jer 17:16">Jer.
xvii. 16</scripRef>.</p>
<p class="indent" id="iiKi.vii-p28">V. The king's passionate speech, when he
came to prevent the execution of his edict for the beheading of
Elisha. He seems to have been in a struggle between his convictions
and his corruptions, knew not what to say, but, seeing things
brought to the last extremity, he even abandoned himself to despair
(<scripRef id="iiKi.vii-p28.1" osisRef="Bible:2Kgs.6.33" parsed="|2Kgs|6|33|0|0" passage="2Ki 6:33"><i>v.</i> 33</scripRef>): <i>This
evil is of the Lord.</i> Therein his notions were right and well
applied; it is a general truth that all penal evil is of the Lord,
as the first cause, and sovereign judge (<scripRef id="iiKi.vii-p28.2" osisRef="Bible:Amos.3.6" parsed="|Amos|3|6|0|0" passage="Am 3:6">Amos iii. 6</scripRef>), and this we ought to apply to
particular cases: if all evil, then this evil, whatever it is we
are now groaning under, whoever are the instruments, God is the
principal agent of it. But his inference from this truth was
foolish and wicked: <i>What should I wait for the Lord any
longer?</i> When Eli, and David, and Job, said, <i>It is of the
Lord,</i> they grew patient upon it, but this bad man grew
outrageous upon it: "I will neither fear worse nor expect better,
for worse cannot come and better never will come: we are all
undone, and there is no remedy." It is an unreasonable thing to be
weary of waiting for God, for he is a God of judgment, and blessed
are all those that wait for him.</p>
</div></div2>