<hi type="bold">8. So she wrote letters in Ahab's name, and sealed them with his seal--</hi>The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (<reference osisRef="Esth.8.8">Es 8:8</reference>; <reference osisRef="Dan.6.17">Da 6:17</reference>). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate.

<hi type="bold">sent the letters unto the elders and to the nobles that were in his city--</hi>They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (<reference osisRef="1Kgs.20.43">1Ki 20:43</reference>).

8. So she wrote letters in Ahab's name, and sealed them with his seal-- The seal-ring contained the name of the king and gave validity to the documents to which it was affixed (Es 8:8; Da 6:17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written in the king's name, it had the character of a royal mandate. sent the letters unto the elders and to the nobles that were in his city-- They were the civic authorities of Jezreel, and would, in all likelihood, be the creatures and fit tools of Jezebel. It is evident that, though Ahab had recently been in Jezreel, when he made the offer to Naboth, both he and Jezebel were now in Samaria (1Ki 20:43).


<hi type="bold">9. Proclaim a fast, &c.--</hi>Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (<reference osisRef="2Chr.20.3">2Ch 20:3</reference>; <reference osisRef="Ezra.8.21">Ezr 8:21</reference>; <reference osisRef="Joel.1.14">Joe 1:14</reference>; 2:15; <reference osisRef="Jonah.3.5">Jon 3:5</reference>). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life.

<hi type="bold">set Naboth on high--</hi>During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.

9. Proclaim a fast, &c.-- Those obsequious and unprincipled magistrates did according to orders. Pretending that a heavy guilt lay on one, or some unknown party, who was charged with blaspheming God and the king and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast. Fasts were commanded on extraordinary occasions affecting the public interests of the state (2Ch 20:3; Ezr 8:21; Joe 1:14; 2:15; Jon 3:5). The wicked authorities of Jezreel, by proclaiming the fast, wished to give an external appearance of justice to their proceedings and convey an impression among the people that Naboth's crime amounted to treason against the king's life. set Naboth on high-- During a trial the panel, or accused person, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place.


<hi type="bold">13. there came in two men--</hi>worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (<reference osisRef="Deut.17.6">De 17:6</reference>; <reference osisRef="Deut.19.15">19:15</reference>; <reference osisRef="Num.35.30">Nu 35:30</reference>; <reference osisRef="Matt.26.60">Mt 26:60</reference>). Cursing God and cursing the king are mentioned in the law (<reference osisRef="Exod.22.28">Ex 22:28</reference>) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom.

<hi type="bold">they carried him forth out of the city, and stoned him--</hi>The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (<reference osisRef="Acts.7.58">Ac 7:58</reference>).

13. there came in two men-- worthless fellows who had been bribed to swear a falsehood. The law required two witnesses in capital offenses (De 17:6; 19:15; Nu 35:30; Mt 26:60). Cursing God and cursing the king are mentioned in the law (Ex 22:28) as offenses closely connected, the king of Israel being the earthly representative of God in His kingdom. they carried him forth out of the city, and stoned him-- The law, which forbade cursing the rulers of the people, does not specify the penalty for this offense but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Ac 7:58).


<hi type="bold">14-16. Jezebel said to Ahab, Arise, take possession--</hi>Naboth's execution having been announced, and his family being involved in the same fatal sentence (<reference osisRef="2Kgs.9.26">2Ki 9:26</reference>), his property became forfeited to the crown, not by law, but traditionary usage (see <reference osisRef="2Sam.16.4">2Sa 16:4</reference>).

14-16. Jezebel said to Ahab, Arise, take possession-- Naboth's execution having been announced, and his family being involved in the same fatal sentence (2Ki 9:26), his property became forfeited to the crown, not by law, but traditionary usage (see 2Sa 16:4).


<hi type="bold">17-19. Hast thou killed, and also taken possession?--</hi>While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare <reference osisRef="Ezek.45.8">Eze 45:8</reference>; <reference osisRef="Ezek.46.16-Ezek.46.18">46:16-18</reference>). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.

17-19. Hast thou killed, and also taken possession?-- While Ahab was in the act of surveying his ill-gotten possession, Elijah, by divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (compare Eze 45:8; 46:16-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly acquired property.


<hi type="bold">20. thou hast sold thyself to work evil--</hi>that is, allowed sin to acquire the unchecked and habitual mastery over thee (<reference osisRef="2Kgs.17.17">2Ki 17:17</reference>; <reference osisRef="Rom.7.11">Ro 7:11</reference>).

20. thou hast sold thyself to work evil-- that is, allowed sin to acquire the unchecked and habitual mastery over thee (2Ki 17:17; Ro 7:11).


<hi type="bold">21-22. will make thine house, &c.--</hi>(see on <reference osisRef="1Kgs.15.29">1Ki 15:29</reference> and <reference osisRef="1Kgs.16.3-1Kgs.16.12">1Ki 16:3-12</reference>). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see <reference osisRef="2Kgs.9.30">2Ki 9:30</reference>).

21-22. will make thine house, &c.-- (see on 1Ki 15:29 and 1Ki 16:3-12). Jezebel, though included among the members of Ahab's house, has her ignominious fate expressly foretold (see 2Ki 9:30).


<hi type="bold">27-29. Ahab ... rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly--</hi>He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred. <chapter eID="1Kgs.21"/>

27-29. Ahab... rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly-- He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, that is, barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great is the mercy of God, that, in consequence of his humiliation, the threatened punishment was deferred.


<title type="x-s2">CHAPTER 22</title>
 <reference osisRef="1Kgs.22.1-1Kgs.22.36">1Ki 22:1-36</reference>. Ahab Slain at Ramoth-gilead.

<hi type="bold">1. continued three years without war between Syria and Israel--</hi>The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (<reference osisRef="1Kgs.20.34">1Ki 20:34</reference>).

CHAPTER 22 1Ki 22:1-36. Ahab Slain at Ramoth-gilead. 1. continued three years without war between Syria and Israel-- The disastrous defeat of Ben-hadad had so destroyed his army and exhausted the resources of his country, that, however eager, he was unable to recommence active hostilities against Israel. But that his hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (1Ki 20:34).


<hi type="bold">2. Jehoshaphat the king of Judah came down to the king of Israel--</hi>It was singular that a friendly league between the sovereigns of Israel and Judah should, for the first time, have been formed by princes of such opposite characters--the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closely cemented, met the Lord's approval (<reference osisRef="2Chr.19.2">2Ch 19:2</reference>). It led, however, to a visit by Jehoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality (<reference osisRef="2Chr.18.2">2Ch 18:2</reference>). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set.

2. Jehoshaphat the king of Judah came down to the king of Israel-- It was singular that a friendly league between the sovereigns of Israel and Judah should, for the first time, have been formed by princes of such opposite characters--the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closely cemented, met the Lord's approval (2Ch 19:2). It led, however, to a visit by Jehoshaphat, whose reception in Samaria was distinguished by the most lavish hospitality (2Ch 18:2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set.


<hi type="bold">3-8. Know ye that Ramoth in Gilead is ours--</hi>a Levitical and free town on the north border of Gad (<reference osisRef="Deut.4.43">De 4:43</reference>; <reference osisRef="Josh.21.38">Jos 21:38</reference>), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see <reference osisRef="2Chr.18.3">2Ch 18:3</reference>). Previous to declaring hostilities, it was customary to consult the prophets (see on <reference osisRef="1Sam.28.8">1Sa 28:8</reference>); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth (<reference osisRef="1Kgs.18.19">1Ki 18:19</reference>), but seem (<reference osisRef="1Kgs.22.12">1Ki 22:12</reference>) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison (<reference osisRef="1Kgs.22.26">1Ki 22:26</reference>), into which, according to Josephus, he had been cast on account of his rebuke to Ahab for sparing the king of Syria.

3-8. Know ye that Ramoth in Gilead is ours-- a Levitical and free town on the north border of Gad (De 4:43; Jos 21:38), on the site of the present Salt Lake, in the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated; but whether it was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see 2Ch 18:3). Previous to declaring hostilities, it was customary to consult the prophets (see on 1Sa 28:8); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal or of Ashteroth (1Ki 18:19), but seem (1Ki 22:12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous issue to the war. But dissatisfied with them, Jehoshaphat inquired if there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing in Samaria, and he had to be brought out of prison (1Ki 22:26), into which, according to Josephus, he had been cast on account of his rebuke to Ahab for sparing the king of Syria.


<hi type="bold">10. a void place--</hi>literally, "a threshing-floor," formed at the gate of Samaria.

10. a void place-- literally, "a threshing-floor," formed at the gate of Samaria.


<hi type="bold">11. Zedekiah the son of Chenaanah made him horns of iron--</hi>Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see <reference osisRef="Deut.33.17">De 33:17</reference>); but it was little more than a flourish with a spontoon [Calmet, Fragments].

11. Zedekiah the son of Chenaanah made him horns of iron-- Small projections, of the size and form of our candle extinguishers (worn in many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedekiah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished in this manner to represent the kings of Israel and Judah in a military triumph. It was a symbolic action, to impart greater force to his language (see De 33:17); but it was little more than a flourish with a spontoon [Calmet, Fragments].


<hi type="bold">14-17. what the Lord saith unto me, that will I speak--</hi>On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;--

14-17. what the Lord saith unto me, that will I speak-- On the way the messenger who conducted [Micaiah] to the royal presence informed him of the tenor of the prophecies already given and recommended him to agree with the rest, no doubt from the kindly motive of seeing him released from imprisonment. But Micaiah, inflexibly faithful to his divine mission as a prophet, announced his purpose to proclaim honestly whatever God should bid him. On being asked by the king, "Shall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but it must have been given in a sarcastic tone and in ironical mockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to him;--


<hi type="bold">18-23. Did I not tell thee that he would prophesy no good concerning me, but evil?--</hi>Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom. And as earthly princes do nothing of importance without asking the advice of their counsellors, God is represented as consulting about the fate of Ahab. This prophetic language must not be interpreted literally, and the command must be viewed as only a permission to the lying spirit (<reference osisRef="Rom.11.34">Ro 11:34</reference>) [Calmet].

18-23. Did I not tell thee that he would prophesy no good concerning me, but evil?-- Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the incensed monarch in full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God in heaven as a king in His kingdom. And as earthly princes do nothing of importance without asking the advice of their counsellors, God is represented as consulting about the fate of Ahab. This prophetic language must not be interpreted literally, and the command must be viewed as only a permission to the lying spirit (Ro 11:34) [Calmet].


<hi type="bold">24-25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek--</hi>The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.

24-25. Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek-- The insolence of this man, the leader of the false prophets, seems to have been provoked by jealousy at Micaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted in announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition.


<hi type="bold">26-28. Take Micaiah, ... Put this fellow in prison--</hi>Ahab, under the impulse of vehement resentment, remands the prophet until his return.

26-28. Take Micaiah,... Put this fellow in prison-- Ahab, under the impulse of vehement resentment, remands the prophet until his return.


<hi type="bold">29-38. went up to Ramoth-gilead--</hi>The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (<reference osisRef="1Kgs.20.31">1Ki 20:31</reference>), had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it [1Ki 21:19]. Ahab was succeeded by his son Ahaziah [1Ki 22:40]. <chapter eID="1Kgs.22"/>

29-38. went up to Ramoth-gilead-- The king of Israel, bent on this expedition, marched, accompanied by his ally, with all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's prophecy by a secret stratagem, he assumed the uniform of a subaltern, while he advised Jehoshaphat to fight in his royal attire. The Syrian king, with a view either to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (1Ki 20:31), had given special instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blood that had profusely oozed from the wound, the dogs, in conformity with Elijah's prophecy, came and licked it [1Ki 21:19]. Ahab was succeeded by his son Ahaziah [1Ki 22:40].


<title type="x-ms">THE SECOND BOOK OF THE KINGS, COMMONLY CALLED THE FOURTH BOOK OF THE KINGS.</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="2Kgs.1.1">2Ki 1:1</reference>. Moab Rebels.

<hi type="bold">1. Then Moab rebelled--</hi>Subdued by David (<reference osisRef="2Sam.8.2">2Sa 8:2</reference>), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on <reference osisRef="2Kgs.3.6">2Ki 3:6</reference>). The casualty that befell Ahaziah [2Ki 1:2] prevented his taking active measures for suppressing this revolt, which was accomplished as a providential judgment on the house of Ahab for all these crimes.

 <reference osisRef="2Kgs.1.2-2Kgs.1.8">2Ki 1:2-8</reference>. Ahaziah's Judgment by Elijah.

THE SECOND BOOK OF THE KINGS, COMMONLY CALLED THE FOURTH BOOK OF THE KINGS. Commentary by Robert Jamieson CHAPTER 1 2Ki 1:1. Moab Rebels. 1. Then Moab rebelled-- Subdued by David (2Sa 8:2), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on 2Ki 3:6). The casualty that befell Ahaziah [2Ki 1:2] prevented his taking active measures for suppressing this revolt, which was accomplished as a providential judgment on the house of Ahab for all these crimes. 2Ki 1:2-8. Ahaziah's Judgment by Elijah.


<hi type="bold">2-8. Ahaziah fell down through a lattice in his upper chamber--</hi>This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber."

<hi type="bold">inquire of Baalzebub--</hi>Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baalzebub, that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (<reference osisRef="Zech.9.5">Zec 9:5</reference>; <reference osisRef="Amos.1.8">Am 1:8</reference>; <reference osisRef="Zeph.2.4">Zep 2:4</reference>). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [Van De Velde].

2-8. Ahaziah fell down through a lattice in his upper chamber-- This lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being slender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into the street or the court, but "in his upper chamber." inquire of Baalzebub-- Anxious to learn whether he should recover from the effects of this severe fall, he sent to consult Baalzebub, that is, the god of flies, who was considered the patron deity of medicine. A temple to that idol was erected at Ekron, which was resorted to far and wide, though it afterwards led to the destruction of the place (Zec 9:5; Am 1:8; Zep 2:4). "After visiting Ekron, 'the god of flies' is a name that gives me no surprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without these troublesome insects getting into it" [Van De Velde].


<hi type="bold">9. Then the king sent unto him a captain of fifty--</hi>Any appearance of cruelty that there is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern the kingdom according to the divine law; to apprehend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they exceeded their military duty by contemptuous insults.

<hi type="bold">man of God--</hi>In using this term, they either spoke derisively, believing him to be no true prophet; or, if they regarded him as a true prophet, the summons to him to surrender himself bound to the king was a still more flagrant insult; the language of the second captain being worse than that of the first.

9. Then the king sent unto him a captain of fifty-- Any appearance of cruelty that there is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern the kingdom according to the divine law; to apprehend the Lord's prophet, for discharging a commanded duty, was that of an impious and notorious rebel. The captains abetted the king in his rebellion; and they exceeded their military duty by contemptuous insults. man of God-- In using this term, they either spoke derisively, believing him to be no true prophet; or, if they regarded him as a true prophet, the summons to him to surrender himself bound to the king was a still more flagrant insult; the language of the second captain being worse than that of the first.


<hi type="bold">10. let fire come down--</hi>rather, "fire shall come down." Not to avenge a personal insult of Elijah, but an insult upon God in the person of His prophet; and the punishment was inflicted, not by the prophet, but by the direct hand of God.

10. let fire come down-- rather, "fire shall come down." Not to avenge a personal insult of Elijah, but an insult upon God in the person of His prophet; and the punishment was inflicted, not by the prophet, but by the direct hand of God.


<hi type="bold">15-16. he arose, and went down with him--</hi>a marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by the messengers.

 <reference osisRef="2Kgs.1.17">2Ki 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>. Ahaziah Dies, and Is Succeeded by Jehoram.

15-16. he arose, and went down with him-- a marvellous instance of faith and obedience. Though he well knew how obnoxious his presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own lips, the unwelcome tidings conveyed by the messengers. 2Ki 1:17, 18. Ahaziah Dies, and Is Succeeded by Jehoram.


<hi type="bold">17. Jehoram--</hi>The brother of Ahaziah (see on <reference osisRef="2Kgs.3.1">2Ki 3:1</reference>). <chapter eID="2Kgs.1"/>

17. Jehoram-- The brother of Ahaziah (see on 2Ki 3:1).


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="2Kgs.2.1-2Kgs.2.10">2Ki 2:1-10</reference>. Elijah Divines Jordan.

<hi type="bold">1-7. when the Lord would take up Elijah--</hi>A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him.

<hi type="bold">Gilgal--</hi>This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [2Ki 2:4]. In travelling to these places, which he had done through the impulse of the Spirit (<reference osisRef="2Kgs.2.2">2Ki 2:2</reference>, <reference osisRef="2Cor.2.4-2Cor.2.6">4-6</reference>), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan. They were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honor of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ.

CHAPTER 2 2Ki 2:1-10. Elijah Divines Jordan. 1-7. when the Lord would take up Elijah-- A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. Gilgal-- This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [2Ki 2:4]. In travelling to these places, which he had done through the impulse of the Spirit (2Ki 2:2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that the time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan. They were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honor of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to so many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ.


<hi type="bold">8. Elijah took his mantle, and wrapped it together, and smote the waters--</hi>Like the rod of Moses, it had the divinely operating power of the Spirit.

8. Elijah took his mantle, and wrapped it together, and smote the waters-- Like the rod of Moses, it had the divinely operating power of the Spirit.


<hi type="bold">9. Elijah said unto Elisha, Ask what I shall do for thee--</hi>trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it.

<hi type="bold">let a double portion of thy spirit be upon me--</hi>This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [De 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.

9. Elijah said unto Elisha, Ask what I shall do for thee-- trusting either that it would be in his power to bequeath it, or that God, at his entreaty, would grant it. let a double portion of thy spirit be upon me-- This request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of the prophetic spirit; for Elisha was neither superior to, nor perhaps equally great with, his predecessor. But the phrase, "a double portion," was applied to the first-born [De 21:17], and therefore Elisha's request was, simply, to be heir to the prophetic office and gifts of his master.


<hi type="bold">10. Thou hast asked a hard thing--</hi>an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor.

 <reference osisRef="2Kgs.2.11-2Kgs.2.18">2Ki 2:11-18</reference>. He Is Taken Up to Heaven in a Chariot of Fire.

10. Thou hast asked a hard thing-- an extraordinary blessing which I cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of which would keep him in the attitude of an anxious waiter, as well as suppliant for the favor. 2Ki 2:11-18. He Is Taken Up to Heaven in a Chariot of Fire.


<hi type="bold">11. behold, there appeared a chariot of fire, and horses of fire--</hi>some bright effulgence, which, in the eyes of the spectators, resembled those objects.

<hi type="bold">went up by a whirlwind--</hi>a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (<reference osisRef="Isa.29.6">Is 29:6</reference>).

11. behold, there appeared a chariot of fire, and horses of fire-- some bright effulgence, which, in the eyes of the spectators, resembled those objects. went up by a whirlwind-- a tempest or storm wind accompanied with vivid flashes of fire, figuratively used for the divine judgments (Is 29:6).


<hi type="bold">12. Elisha saw it, and he cried, My father--</hi>that is, spiritual father, as the pupils of the prophets are called their sons.

<hi type="bold">the chariot of Israel, and the horseman thereof--</hi>that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen.

<hi type="bold">took hold of his own clothes and rent them--</hi>in token of his grief for his loss.

12. Elisha saw it, and he cried, My father-- that is, spiritual father, as the pupils of the prophets are called their sons. the chariot of Israel, and the horseman thereof-- that is, that as earthly kingdoms are dependent for their defense and glory upon warlike preparations, there a single prophet had done more for the preservation and prosperity of Israel than all her chariots and horsemen. took hold of his own clothes and rent them-- in token of his grief for his loss.


<hi type="bold">13. He took up also the mantle of Elijah--</hi>The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.

13. He took up also the mantle of Elijah-- The transference of this prophetic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him.


<hi type="bold">14-18. smote the waters--</hi>The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.

14-18. smote the waters-- The waving of the mantle on the river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elisha, as now the prophet of Israel.


<hi type="bold">20. Bring me a new cruse, and put salt therein--</hi>The noxious qualities of the water could not be corrected by the infusion of salt--for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [Keil].

20. Bring me a new cruse, and put salt therein-- The noxious qualities of the water could not be corrected by the infusion of salt--for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all future time. The pouring in of the salt was a symbolic act with which Elisha accompanied the word of the Lord, by which the spring was healed [Keil].


<hi type="bold">23-24. there came forth little children out of the city--</hi>that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career.

<hi type="bold">bald head--</hi>an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet. <chapter eID="2Kgs.2"/>

23-24. there came forth little children out of the city-- that is, the idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career. bald head-- an epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befell them was God's interference to uphold his newly invested prophet.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="2Kgs.3.1-2Kgs.3.3">2Ki 3:1-3</reference>. Jehoram's Evil Reign over Israel.

<hi type="bold">1-2. Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat--</hi>(compare <reference osisRef="1Kgs.22.51">1Ki 22:51</reference>). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah.

 <reference osisRef="2Kgs.3.4">2Ki 3:4</reference>, <reference osisRef="2Kgs.3.5">5</reference>. Mesha, King of Moab, Rebels.

CHAPTER 3 2Ki 3:1-3. Jehoram's Evil Reign over Israel. 1-2. Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat-- (compare 1Ki 22:51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeenth and the greater part of the eighteenth year of Jehoshaphat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two years in conjunction with his father, died at the end of that period when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion; but he made some changes. Whatever was his motive for this alteration--whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jehoshaphat, his ally, he abolished idolatry in its gross form and restored the symbolic worship of God, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. 2Ki 3:4, 5. Mesha, King of Moab, Rebels.


<hi type="bold">4-6. Mesha king of Moab, &c.--</hi>As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.

4-6. Mesha king of Moab, &c.-- As his dominions embraced an extensive pasture country, he paid, as annual tribute, the wool of a hundred thousand lambs and a hundred thousand rams. It is still common in the East to pay custom and taxes in the fruits or natural produce of the land.


<hi type="bold">8-12. Which way shall we go up? And he answered, The way through the wilderness of Edom--</hi>This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (<reference osisRef="Deut.2.13-Deut.2.18">De 2:13-18</reference>) [Robinson], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.

8-12. Which way shall we go up? And he answered, The way through the wilderness of Edom-- This was a long and circuitous route, by the southern bend of the Dead Sea. Jehoshaphat however preferred it, partly because the part of the Moabite territory at which they would arrive, was the most defenseless; and partly because he would thereby enlist, in the expedition, the forces of the king of Edom. But, in penetrating the deep, rocky valley of Ahsy, which forms the boundary between Edom and Moab, the confederate army was reduced, both man and beast, to the greatest extremities for want of water. They were disappointed by finding the wady of this valley, the brook Zered (De 2:13-18) [Robinson], dry. Jehoram was in despair. But the pious mind of Jehoshaphat inquired for a prophet of the Lord; and, on being informed that Elisha was at hand, the three kings "went down to him"; that is, to his tent, which was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance.


<hi type="bold">13-14. What have I to do with thee? &c.--</hi>Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.

13-14. What have I to do with thee? &c.-- Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his soothsayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of the Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he take any interest in Jehoram.


<hi type="bold">15. bring me a minstrel--</hi>The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus.

<hi type="bold">the hand of the Lord--</hi>a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.

15. bring me a minstrel-- The effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus. the hand of the Lord-- a phrase significantly implying that the gift of prophecy was not a natural or inherent gift, but conferred by the power and grace of God.


<hi type="bold">16. Make this valley full of ditches--</hi>capable of holding water.

16. Make this valley full of ditches-- capable of holding water.


<hi type="bold">17. Ye shall not see wind--</hi>It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.

17. Ye shall not see wind-- It is common in the East to speak of seeing wind, from the clouds of straw, dust, or sand, that are often whirled into the air, after a long drought.


<hi type="bold">20-24. when the meat offering was offered--</hi>that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (<reference osisRef="1Kgs.18.36">1Ki 18:36</reference>).

<hi type="bold">behold, there came water by the way of Edom--</hi>Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [Keil]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (<reference osisRef="2Kgs.3.24">2Ki 3:24</reference>).

20-24. when the meat offering was offered-- that is, at the time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occasion, as on a similar one by Elijah (1Ki 18:36). behold, there came water by the way of Edom-- Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain, a kind of cloudburst, took place, by which the wady was at once filled, but they saw neither the wind nor the rains. The divine interposition was shown by introducing the laws of nature to the determined end in the predetermined way [Keil]. It brought not only aid to the Israelitish army in their distress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red like blood, concluded the confederate kings had quarrelled and deluged the field with their mutual slaughter; so that, rushing to their camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation in the East (2Ki 3:24).


<hi type="bold">25. Kir-haraseth--</hi>(now Kerak)--Castle of Moab--then, probably, the only fortress in the land.

25. Kir-haraseth-- (now Kerak)--Castle of Moab--then, probably, the only fortress in the land.


<hi type="bold">27. took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.--</hi>By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (<reference osisRef="Lev.18.21">Le 18:21</reference>; <reference osisRef="Lev.20.3">20:3</reference>), and hastily raised the siege. <chapter eID="2Kgs.3"/>

27. took his eldest son that should have reigned in his stead, and offered him for a burnt offering, &c.-- By this deed of horror, to which the allied army drove the king of Moab, a divine judgment came upon Israel; that is, the besiegers feared the anger of God, which they had incurred by giving occasion to the human sacrifice forbidden in the law (Le 18:21; 20:3), and hastily raised the siege.


<title type="x-s2">CHAPTER 4</title>
 <reference osisRef="2Kgs.4.1-2Kgs.4.7">2Ki 4:1-7</reference>. Elisha Augments the Widow's Oil.

<hi type="bold">1. there cried a certain woman of the wives of the sons of the prophets--</hi>They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family.

<hi type="bold">the creditor is come to take unto him my two sons to be bondmen--</hi>By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.

CHAPTER 4 2Ki 4:1-7. Elisha Augments the Widow's Oil. 1. there cried a certain woman of the wives of the sons of the prophets-- They were allowed to marry as well as the priests and Levites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide for his family. the creditor is come to take unto him my two sons to be bondmen-- By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to serve him as bondmen till the year of jubilee should set them free.


<hi type="bold">2-4. a pot--</hi>or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.

2-4. a pot-- or cruet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, [the widow] was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder.


<hi type="bold">6. the oil stayed--</hi>that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished.

 <reference osisRef="2Kgs.4.8-2Kgs.4.17">2Ki 4:8-17</reference>. Promises a Son to the Shunammite.

6. the oil stayed-- that is, ceased to multiply; the benevolent object for which the miracle had been wrought having been accomplished. 2Ki 4:8-17. Promises a Son to the Shunammite.


<hi type="bold">8. Elisha passed to Shunem--</hi>now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.

8. Elisha passed to Shunem-- now Sulam, in the plain of Esdraelon, at the southwestern base of Little Hermon. The prophet, in his journey, was often entertained here by one of its pious and opulent inhabitants.


<hi type="bold">10. Let us make a little chamber--</hi>not build, but prepare it. She meant a room in the oleah, the porch, or gateway (<reference osisRef="2Sam.18.33">2Sa 18:33</reference>; <reference osisRef="1Kgs.17.19">1Ki 17:19</reference>), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.

10. Let us make a little chamber-- not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2Sa 18:33; 1Ki 17:19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this room is called a chamber in the wall. It is usually appropriated to the use of strangers, or lodgers for a night, and, from its seclusion, convenient for study or retirement.


<hi type="bold">13-16. what is to be done for thee?--</hi>Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (<reference osisRef="Gen.18.10-Gen.18.15">Ge 18:10-15</reference>).

 <reference osisRef="2Kgs.4.18-2Kgs.4.37">2Ki 4:18-37</reference>. Raises Her Dead Son.

13-16. what is to be done for thee?-- Wishing to testify his gratitude for the hospitable attentions of this family, he announced to her the birth of a son "about this time next year." The interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas of disgrace with barrenness, and cherish a more ardent desire for children than women in any other part of the world (Ge 18:10-15). 2Ki 4:18-37. Raises Her Dead Son.


<hi type="bold">19. My head, my head!--</hi>The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.

19. My head, my head!-- The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken by a stroke of the sun. Pain, stupor, and inflammatory fever are the symptoms of the disease, which is often fatal.


<hi type="bold">22. she called unto her husband--</hi>Her heroic concealment of the death from her husband is not the least interesting feature of the story.

22. she called unto her husband-- Her heroic concealment of the death from her husband is not the least interesting feature of the story.


<hi type="bold">24. Drive, and go forward--</hi>It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.

24. Drive, and go forward-- It is usual for women to ride on asses, accompanied by a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistress. The Shunammite had to ride a journey of five or six hours to the top of Carmel.


<hi type="bold">26-28. And she answered, It is well--</hi>Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."

26-28. And she answered, It is well-- Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."


<hi type="bold">29-31. take my staff ... and lay ... upon the face of the child--</hi>The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (<reference osisRef="Luke.10.1">Lu 10:1</reference>), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.

29-31. take my staff... and lay... upon the face of the child-- The staff was probably an official rod of a certain form and size. Necromancers used to send their staff with orders to the messengers to let it come in contact with nothing by the way that might dissipate or destroy the virtue imparted to it. Some have thought that Elisha himself entertained similar ideas, and was under an impression that the actual application of his staff would serve as well as the touch of his hand. But this is an imputation dishonorable to the character of the prophet. He wished to teach the Shunammite, who obviously placed too great dependence upon him, a memorable lesson to look to God. By sending his servant forward to lay his staff on the child, he raised [the Shunammite's] expectations, but, at the same time, taught her that his own help was unavailing--"there was neither voice, nor hearing." The command, to salute no man by the way, showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Lu 10:1), but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and the people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any person, or in any rod, and to prove that it was only through earnest prayer and faith in the power of God and for His glory that this and every miracle was to be performed.


<hi type="bold">34. lay upon the child, &c.--</hi>(see <reference osisRef="1Kgs.17.21">1Ki 17:21</reference>; <reference osisRef="Acts.20.10">Ac 20:10</reference>). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets.

34. lay upon the child, &c.-- (see 1Ki 17:21; Ac 20:10). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets.


<hi type="bold">35. the child sneezed seven times, and the child opened his eyes--</hi>These were the first acts of restored respiration, and they are described as successive steps. Miracles were for the most part performed instantaneously; but sometimes, also, they were advanced progressively towards completion (<reference osisRef="1Kgs.18.44">1Ki 18:44</reference>, <reference osisRef="1Kgs.18.45">45</reference>; <reference osisRef="Mark.8.24">Mr 8:24</reference>, <reference osisRef="Mark.8.25">25</reference>).

 <reference osisRef="2Kgs.4.38-2Kgs.4.41">2Ki 4:38-41</reference>. Purifies Deadly Pottage.

35. the child sneezed seven times, and the child opened his eyes-- These were the first acts of restored respiration, and they are described as successive steps. Miracles were for the most part performed instantaneously; but sometimes, also, they were advanced progressively towards completion (1Ki 18:44, 45; Mr 8:24, 25). 2Ki 4:38-41. Purifies Deadly Pottage.


<hi type="bold">38. there was a dearth in the land--</hi>(see on <reference osisRef="2Kgs.8.1">2Ki 8:1</reference>).

<hi type="bold">the sons of the prophets were sitting before him--</hi>When receiving instruction, the scholars sat under their masters. This refers to their being domiciled under the same roof (compare <reference osisRef="2Kgs.6.1">2Ki 6:1</reference>).

<hi type="bold">Set on the great pot--</hi>As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.

38. there was a dearth in the land-- (see on 2Ki 8:1). the sons of the prophets were sitting before him-- When receiving instruction, the scholars sat under their masters. This refers to their being domiciled under the same roof (compare 2Ki 6:1). Set on the great pot-- As it is most likely that the Jewish would resemble the Egyptian "great pot," it is seen by the monumental paintings to have been a large goblet, with two long legs, which stood over the fire on the floor. The seethed pottage consisted of meat cut into small pieces, mixed with rice or meal and vegetables.


<hi type="bold">39. went out into the field to gather herbs--</hi>Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants.

<hi type="bold">wild vine--</hi>literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed.

<hi type="bold">lap full--</hi>The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron.

 <reference osisRef="2Kgs.4.42-2Kgs.4.44">2Ki 4:42-44</reference>. Satisfies a Hundred Men with Twenty Loaves.

39. went out into the field to gather herbs-- Wild herbs are very extensively used by the people in the East, even by those who possess their own vegetable gardens. The fields are daily searched for mallow, asparagus, and other wild plants. wild vine-- literally, "the vine of the field," supposed to be the colocynth, a cucumber, which, in its leaves, tendrils, and fruit, bears a strong resemblance to the wild vine. The "gourds," or fruit, are of the color and size of an orange bitter to the taste, causing colic, and exciting the nerves, eaten freely they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed. lap full-- The hyke, or large cloak, is thrown loosely over the left shoulder and fastened under the right arm, so as to form a lap or apron. 2Ki 4:42-44. Satisfies a Hundred Men with Twenty Loaves.


<hi type="bold">43. They shall eat, and shall leave thereof--</hi>This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ (<reference osisRef="Matt.15.37">Mt 15:37</reference>; <reference osisRef="Mark.8.8">Mr 8:8</reference>; <reference osisRef="Luke.9.17">Lu 9:17</reference>; <reference osisRef="John.6.12">Joh 6:12</reference>). <chapter eID="2Kgs.4"/>

43. They shall eat, and shall leave thereof-- This was not a miracle of Elisha, but only a prediction of one by the word of the Lord. Thus it differed widely from those of Christ (Mt 15:37; Mr 8:8; Lu 9:17; Joh 6:12).


<title type="x-s2">CHAPTER 5</title>
 <reference osisRef="2Kgs.5.1-2Kgs.5.7">2Ki 5:1-7</reference>. Naaman's Leprosy.

<hi type="bold">1. Naaman, captain of the host of the king of Syria, was a great man with his master--</hi>highly esteemed for his military character and success.

<hi type="bold">and honourable--</hi>rather, "very rich."

<hi type="bold">but he was a leper--</hi>This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.

CHAPTER 5 2Ki 5:1-7. Naaman's Leprosy. 1. Naaman, captain of the host of the king of Syria, was a great man with his master-- highly esteemed for his military character and success. and honourable-- rather, "very rich." but he was a leper-- This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.


<hi type="bold">2-5. a little maid--</hi>who had been captured in one of the many predatory incursions which were then made by the Syrians on the northern border of Israel (see <reference osisRef="1Sam.30.8">1Sa 30:8</reference>; <reference osisRef="2Kgs.13.21">2Ki 13:21</reference>; <reference osisRef="2Kgs.24.2">24:2</reference>). By this young Hebrew slave of his wife, Naaman's attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very costly presents.

2-5. a little maid-- who had been captured in one of the many predatory incursions which were then made by the Syrians on the northern border of Israel (see 1Sa 30:8; 2Ki 13:21; 24:2). By this young Hebrew slave of his wife, Naaman's attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very costly presents.


<hi type="bold">7. when the king of Israel had read the letter, that he rent his clothes--</hi>According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion--not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.

 <reference osisRef="2Kgs.5.8-2Kgs.5.15">2Ki 5:8-15</reference>. Elisha Sends Him to Jordan, and He Is Healed.

7. when the king of Israel had read the letter, that he rent his clothes-- According to an ancient practice among the Eastern people, the main object only was stated in the letter that was carried by the party concerned, while other circumstances were left to be explained at the interview. This explains Jehoram's burst of emotion--not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds. 2Ki 5:8-15. Elisha Sends Him to Jordan, and He Is Healed.


<hi type="bold">8-12. when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, ... let him come now to me--</hi>This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.

8-12. when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying,... let him come now to me-- This was the grand and ultimate object to which, in the providence of God, the journey of Naaman was subservient. When the Syrian general, with his imposing retinue, arrived at the prophet's house, Elisha sent him a message to "go and wash in Jordan seven times." This apparently rude reception to a foreigner of so high dignity incensed Naaman to such a degree that he resolved to depart, scornfully boasting that the rivers of Damascus were better than all the waters of Israel.


<hi type="bold">14. Then went he down, and dipped himself seven times in Jordan--</hi>Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [Keil].

 <reference osisRef="2Kgs.5.15-2Kgs.5.19">2Ki 5:15-19</reference>. Elisha Refuses Naaman's Gifts.

14. Then went he down, and dipped himself seven times in Jordan-- Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [Keil]. 2Ki 5:15-19. Elisha Refuses Naaman's Gifts.


<hi type="bold">15-16. he returned to the man of God--</hi>After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (<reference osisRef="2Kgs.4.42">2Ki 4:42</reference>), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.

15-16. he returned to the man of God-- After the miraculous cure, Naaman returned to Elisha, to whom he acknowledged his full belief in the sole supremacy of the God of Israel and offered him a liberal reward. But to show that he was not actuated by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (2Ki 4:42), respectfully but firmly declined them on this, being desirous that the Syrians should see the piety of God's servants, and their superiority to all worldly and selfish motives in promoting the honor of God and the interests of true religion.


<hi type="bold">17. two mules' burden of earth--</hi>with which to make an altar (<reference osisRef="Exod.20.24">Ex 20:24</reference>) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.

17. two mules' burden of earth-- with which to make an altar (Ex 20:24) to the God of Israel. What his motive or his purpose was in this proposal--whether he thought that God could be acceptably worshipped only on his own soil; or whether he wished, when far away from the Jordan, to have the earth of Palestine to rub himself with, which the Orientals use as a substitute for water; or whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of this holy earth for his nightly pillow--it is not easy to say. It is not strange to find such notions in so newly a converted heathen.


<hi type="bold">18. goeth into the house of Rimmon--</hi>a Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol.

<hi type="bold">leaneth on my hand--</hi>that is, meaning the service which Naaman rendered as the attendant of his sovereign. Elisha's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives the parting benediction (<reference osisRef="2Kgs.5.19">2Ki 5:19</reference>).

 <reference osisRef="2Kgs.5.20-2Kgs.5.27">2Ki 5:20-27</reference>. Gehazi, by a Lie, Obtains a Present, but Is Smitten with Leprosy.

18. goeth into the house of Rimmon-- a Syrian deity; probably the sun, or the planetary system, of which a pomegranate (Hebrew, Rimmon) was the symbol. leaneth on my hand-- that is, meaning the service which Naaman rendered as the attendant of his sovereign. Elisha's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives the parting benediction (2Ki 5:19). 2Ki 5:20-27. Gehazi, by a Lie, Obtains a Present, but Is Smitten with Leprosy.


<hi type="bold">20-25. I will run after him, and take somewhat of him--</hi>The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie--the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house--give a most unfavorable impression of Gehazi's character.

20-25. I will run after him, and take somewhat of him-- The respectful courtesy to Elisha, shown in the person of his servant, and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie--the artful management is dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he had not left the house--give a most unfavorable impression of Gehazi's character.


<hi type="bold">27. leper as white as snow--</hi>(See on <reference osisRef="Lev.13.3">Le 13:3</reference>). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [Keil]. <chapter eID="2Kgs.5"/>

27. leper as white as snow-- (See on Le 13:3). This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished; but, at the same time, it was the ill use made of the prophet's name to gain an object prompted by a mean covetousness, and the attempt to conceal it by lying [Keil].


<title type="x-s2">CHAPTER 6</title>
 <reference osisRef="2Kgs.6.1-2Kgs.6.7">2Ki 6:1-7</reference>. Elisha Causes Iron to Swim.

<hi type="bold">1. the place where we dwell with thee--</hi>Margin, "sit before thee." The one points to a common residence--the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.

CHAPTER 6 2Ki 6:1-7. Elisha Causes Iron to Swim. 1. the place where we dwell with thee-- Margin, "sit before thee." The one points to a common residence--the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.


<hi type="bold">2. Let us go, we pray thee, unto Jordan--</hi>whose wooded banks would furnish plenty of timber.

2. Let us go, we pray thee, unto Jordan-- whose wooded banks would furnish plenty of timber.


<hi type="bold">5. it was borrowed--</hi>literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.

5. it was borrowed-- literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.


<hi type="bold">6. cut down a stick, and cast it in thither--</hi>Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.

<hi type="bold">the iron did swim--</hi>only by the miraculous exertion of Elisha's power.

 <reference osisRef="2Kgs.6.8-2Kgs.6.17">2Ki 6:8-17</reference>. Discloses the King of Syria's Counsel.

6. cut down a stick, and cast it in thither-- Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected. the iron did swim-- only by the miraculous exertion of Elisha's power. 2Ki 6:8-17. Discloses the King of Syria's Counsel.


<hi type="bold">8-12. the king of Syria warred against Israel--</hi>This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.

8-12. the king of Syria warred against Israel-- This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.


<hi type="bold">13. Dothan--</hi>or, "Dothaim," a little north of Samaria (see on <reference osisRef="Gen.37.17">Ge 37:17</reference>).

13. Dothan-- or, "Dothaim," a little north of Samaria (see on Ge 37:17).


<hi type="bold">15. his servant said unto him, Alas, my master! how shall we do?--</hi>When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.

15. his servant said unto him, Alas, my master! how shall we do?-- When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.


<hi type="bold">17. Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see--</hi>The invisible guard of angels that encompass and defend us (<reference osisRef="Ps.34.7">Psa 34:7</reference>). The opening of the eyes, which Elisha prayed for, were those of the Spirit, not of the body--the eye of faith sees the reality of the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the divine power (see on <reference osisRef="2Kgs.2.12">2Ki 2:12</reference>); and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the most appropriate symbol of the Godhead [Keil].

 <reference osisRef="2Kgs.6.18-2Kgs.6.23">2Ki 6:18-23</reference>. His Army Smitten with Blindness.

17. Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see-- The invisible guard of angels that encompass and defend us (Psa 34:7). The opening of the eyes, which Elisha prayed for, were those of the Spirit, not of the body--the eye of faith sees the reality of the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the divine power (see on 2Ki 2:12); and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the most appropriate symbol of the Godhead [Keil]. 2Ki 6:18-23. His Army Smitten with Blindness.


<hi type="bold">18. Smite this people, I pray thee, with blindness--</hi>not a total and material blindness, for then they could not have followed him, but a mental hallucination (see <reference osisRef="Gen.19.11">Ge 19:11</reference>) so that they did not perceive or recognize him to be the object of their search.

18. Smite this people, I pray thee, with blindness-- not a total and material blindness, for then they could not have followed him, but a mental hallucination (see Ge 19:11) so that they did not perceive or recognize him to be the object of their search.


<hi type="bold">19-23. This is not the way, neither is this the city--</hi>This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.

<hi type="bold">he led them to Samaria--</hi>When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of <reference osisRef="2Kgs.6.23">2Ki 6:23</reference> shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians.

 <reference osisRef="2Kgs.6.24-2Kgs.6.33">2Ki 6:24-33</reference>. Ben-hadad Besieges Samaria.

19-23. This is not the way, neither is this the city-- This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war. he led them to Samaria-- When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of 2Ki 6:23 shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians. 2Ki 6:24-33. Ben-hadad Besieges Samaria.


<hi type="bold">24. Ben-hadad ... besieged Samaria--</hi>This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (<reference osisRef="1Kgs.20.42">1Ki 20:42</reference>).

24. Ben-hadad... besieged Samaria-- This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (1Ki 20:42).


<hi type="bold">25. an ass's head was sold for fourscore pieces of silver--</hi>Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s.

<hi type="bold">the fourth part of a cab--</hi>A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.

<hi type="bold">dove's dung--</hi>is thought by Bochart to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by Linnæus, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.

25. an ass's head was sold for fourscore pieces of silver-- Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s. the fourth part of a cab-- A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d. dove's dung-- is thought by Bochart to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by Linnæus, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.


<hi type="bold">26. as the king was passing--</hi>to look at the defenses, or to give some necessary orders for manning the walls.

26. as the king was passing-- to look at the defenses, or to give some necessary orders for manning the walls.


<hi type="bold">29. we boiled my son, and did eat him--</hi>(See on <reference osisRef="Deut.28.53">De 28:53</reference>).

29. we boiled my son, and did eat him-- (See on De 28:53).


<hi type="bold">30. had sackcloth within upon his flesh--</hi>The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.

30. had sackcloth within upon his flesh-- The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.


<hi type="bold">32. But Elisha sat in his house, and the elders sat with him--</hi>The latter clause of <reference osisRef="2Kgs.6.33">2Ki 6:33</reference>, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (<reference osisRef="1Kgs.19.20">1Ki 19:20</reference>, <reference osisRef="1Kgs.19.21">21</reference>); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance. <chapter eID="2Kgs.6"/>

32. But Elisha sat in his house, and the elders sat with him-- The latter clause of 2Ki 6:33, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (1Ki 19:20, 21); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="2Kgs.7.1-2Kgs.7.16">2Ki 7:1-16</reference>. Elisha Prophesies Incredible Plenty in Samaria.

<hi type="bold">1. Hear ye the word of the Lord--</hi>This prediction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram (<reference osisRef="2Kgs.7.18">2Ki 7:18</reference>).

<hi type="bold">To-morrow about this time shall a measure of fine flour be sold for a shekel, &c.--</hi>This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price.

<hi type="bold">in the gate of Samaria--</hi>Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.

CHAPTER 7 2Ki 7:1-16. Elisha Prophesies Incredible Plenty in Samaria. 1. Hear ye the word of the Lord-- This prediction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram (2Ki 7:18). To-morrow about this time shall a measure of fine flour be sold for a shekel, &c.-- This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price. in the gate of Samaria-- Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.