Matthew Poole and continuators on 2 Kings 6

AND the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee , is too strait for us .

Either at Bethel: or, Iericho: or rather, at Gilgal: as may seem from its nearness to the River of Iordan, ver. 2.

Or, before thy face; i. e. under thy inspection and direction; where thou dost frequently dwell with us. Or, to thy face; which may be joyned with the following Words; and so the sense may be this: It is apparent to thy view, that this place is too strait for us.

The number of the Prophets increasing by the gracious Providence of God, and by the Ministry and Miracles of Elijah and Elisha.

2 Let us go, we pray thee, unto Jordan , and take thence every man a beam , and let us make us a place there where we may dwell. And he answered, Go ye.

i. e. To the Woods near Iordan, which were near to them. See on, ver. 1.

i. e. A piece of Timber for the Building. Hence it may be gathered, That although the Sons of the Prophets principally devoted themselves to Religious Exercises, such as Prayer, and Praising of God, and the studying of Gods Word, and Instructing of others, and waiting for Divine Revelations; yet they did sometimes employ themselves about Manual Arts; which now they might be forced to, through the Iniquity of the times.

5 But as one was felling a beam, the ax head fell into the water: and he cried, and said, Alas master, for it was borrowed .

The Iron fell from the Wood.

He was the more concerned, partly, because he was now forced to be idle and useless to them in the common Work; and partly, because it was his Friends loss, who now was likely to suffer for his kindness; and as Justice obliged him to restore it, so his Poverty disenabled him from it.

Marginal references: [illegible: 1 word]. [illegible: 1 word].

8 ¶ Then the king of Syria warred against [illegible: 1+ letters] el, and took counsel with his servants, saying, In such and such a place [illegible: 1 word] be my [illegible: 1 word]

Thither I will send my Forces, to [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪ or to lye in Ambush where the King [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] to pass, ver. 9.

Marginal references: Heb. in the [illegible: 1 word] of such [illegible: 1 word] [illegible: 1 word].; [illegible: 1 word] [illegible: 1 word].

10 And the king of Israel sent to the place which the man of God told him, and warned him of, and saved himself there not once nor twice .

Either Spies, to try whether the Prophet spake Truth: or rather Soldiers, to secure the Place and Passage Designed.

Either his Person when he was to p[illegible: 1+ letters]ss [illegible: 1 word] [illegible: 1 word]: or his People, or Places of Importance.

[illegible: 1 word] mu[illegible: 1+ letters]h more frequently.

13 ¶ And he said, Go, and spie where he is, that I may send and fetch him . And it was told him, saying, Behold he is in Dothan .

For though I cannot conceal my [illegible: 1 word] from him, yet I may possibly take him by force; [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] ▪ I [illegible: 1 word] not, much inferior to his Knowledge.

A [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters] chem, Gen. 37. 17. and not far from [illegible: 1 word].

15 And when the servant of the man of God▪ was risen early, and gone forth , behold, [illegible: 1 word] [illegible: 1 word] compassed the city, both with horses and char[illegible: 1+ letters] and his servants said unto him, Alas my ma[illegible: 1+ letters] how shall we do?

Who having been with him but a little time, even since Gehazi's dismission, had not yet seen any Experiments of his great Power; or, if he had, his Faith might easily [illegible: 1+ letters]e shaken upon so great and sudden a danger.

Either out of the Gates of the City, where he might see them; or, out of his House into the Streets of the City, where he might learn this by the Common Fame and Tumult of the People.

Marginal references: [illegible: 1 span]

17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see . And the LORD opened the eyes of the young man, and he saw: and behold, the mountain was full of horses, and chariots of fire found about Elisha .

That by some Visible Appearance, he may see the Invisible Guard of Angels which incompass and defend us.

Which is useful, both for Defence to those that are surrounded by it, and Offence to the Enemies who shall attempt to break through it.

Either the Mountains were round about the City, and therefore round about Elisha, who was within it: or, he saw in a Vision, Elisha upon the Mountain encompassed with Fiery Horses and Chariots.

18 And when they came down to him , Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness , according to the word of Elisha.

Either in the City, into which they easily got admission when they Declared, That the onely end of their coming, was to take Elisha: or in the Field without the City, whither he went to meet them.

Not with a Total Blindness, that they could see nothing, for then they would not have followed him; but with a partial Blindness, that they could not distinctly discern the Man they sought: which might be by some alteration made by God in their Brain, or in the Air. See the notes on Gen. 19. 11.

19 ¶ And Elisha said unto them, This is not the way, neither is this the city : follow me, and I will bring you to the man whom ye seek . But he led them to Samaria .

To wit, where you will find the Man for whom you seek, which was very true; because he was now come out of the City: and if they had gone on in that way into the City, they had found that Elisha was gone thence. There is indeed some Ambiguity in his Speech, and an intention to deceive them, which hath ever been esteemed Lawful in the State of War, as appears from the use of Stratagems.

And so he did, though not in such manner as they expected and desired.

Which seemed to them to be some small and ordinary City; their sences being still deluded by a Divine Operation.

Marginal references: Heb. come ye after me.

21 And the king of Israel said unto Elisha, when he saw them, My father , shall I smite them? shall I smite them ?

To whom Elisha had doubtless sent notice of his Intentions, that he might accordingly prepare himself.

Now he gives him this title of Reverence and Affection, because of a great and present benefit he received from him; though otherwise he hated him, and would not hearken to his Counsel.

The repetition of the question shews his great desire to smite them, and that with utter Destruction.

22 And he answered, Thou shalt not smite them: Wouldest thou smite those whom thou hast taken captive with thy sword, and with thy bow ? set bread and water before them , that they may eat and drink, and go to their master.

It is against the Laws of Humanity, and Custom of War, to kill Captives, though thou thy self hast taken them with thy own Sword and Bow; which may seem to give thee some colour of Right to destroy them; but much more unworthy will it be in cold Blood to kill these, whom not thy Arms, but God's Miraculous Providence hath put into thy hands.

i. e. Give them Meat and Drink, which may refresh and strengthen them for their Journey. Which was an action of singular Piety and Charity, in doing good to their Enemies, which was much to the Honour of the True Religion; and of no less prudence, that hereby the hearts of the Syrians might be both mollified towards the Israelites, and afraid to Oppose that People who had such an Invincible Protector.

23 And he prepared great provision for them, and when they had eaten and drunk, he sent them away , and they went to their master. So the bands of Syria came no more into the land of Israel.

Refreshed, but Disarmed, as is most probable.

Either 1. In such a manner, to wit, in small Bands, or Companies, which might be Entrapped, as these had been: but their next Attempt was, by an open and solemn War, and a Conjunction of all their Forces, which they still ridiculously conceited would be too hard for the King, and Prophet, and God of Israel; notwithstanding their multiplied Experiences to the contrary. Or, 2. For some considerable time; until the Terror of these Examples was got out of their minds.

24 ¶ And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.

He whom Ahab wickedly and foolishly spared, 1 King. 20. 42. who now comes to requite Ahab's kindness, and to fulfil that Divine Prediction. Benhadad was a name very frequent among the Kings of Syria, 1 King. 15. 18, &c. and Chap. 13. 24. 2 King. 13. 3, 24. If not common to them all. See Ier. 49. 27. Amos 1. 4.

25 And there was a great famine in Samaria: and behold, they besieged it, until an asses head was sold for fourscore pieces of silver, and the fourth part of a kab of doves dung for five pieces of silver.

Supposed to be Shekels; and the common Shekel being valued at fifteen pence of English Money, this amounts to five pounds. A vast price, especially for that which had on it so little Meat, and that unwholsome, and unclean by Law, Levit. 11. 13. though necessity might seem to excuse their violation of that Law.

A measure containing 24 Eggs.

Which they used not for Fire (for he is speaking here onely of the scarcity of Food) but for Food. Which if it seem incredible, it must be considered, First, That Famine hath constrained People to eat things as improper and unfit for nourishment as this, as dry Leather, and Mans Dung, as is implied, Isa. 36. 12. and affirmed by grave Historians. Secondly, That some Creatures do usually eat the Dung of others. 3dly, That Doves Dung, though it be hotter than ordinary, might in other respects be fitter for nourishment than other, as being made of the best and purest Grains, and having some moisture in it, &c. Fourthly, That this Hebrew word being of an obscure and doubtful signification, and no where else used, may be, and is by Learned Men otherwise rendred and understood: either, first, of the Corn which is found in the Crops of Doves: or, secondly, of the Guts and other inwards of Doves: or rather, thirdly, of a sort of cicer or pease, which in the Arabick Language (which is near a kin to the Hebrew, and from which many words are explained), is called Doves Dung: for this was a Food much in use amongst the poorer Israelites, and was by all esteemed a very course Food, and therefore fit to be joyned with an Asses head: and a kab was the usual Measure of all sorts of Grains and Fruits of that sort.

26 And as the king of Israel was passing by upon the wall , there cried a woman unto him, saying, Help my lord, O king.

To give necessary order for the Defence of the City against Assaults, and to see if the several Guards were watchful and diligent, and if his directions were executed, and to observe the motions of the Enemy.

27 And he said, If the LORD do not help thee , whence shall I help thee? out of the barnfloor, or out of the wine-press ?

Or, let not God help thee, as some both ancient and late Interpreters render the words. So they are words of Impatience, and Rage, and a formal Curse, wishing that God would not help her, as he could not, as Iosephus amongst others understand it: which agrees too well with the Character of the Man, an Infidel, and Idolater, and a wicked Man, and at this time in a great Rage, as appears from ver. 31. Or, they may be rendred thus, No; (as this Hebrew Particle is sometimes used, as Iob 20. 17. Psal. 34. 5. and 41. 2. and 50. 3. Prov. 3. 3, 25. and 31. 4.) let the Lord help thee. So it may be taken, Either, First, As a direction: No: do not cry to me; but to God for help: God help thee, for I cannot. Or rather, Secondly, As a prophane scoff. No: come not to me, but go to him to whom Elisha directs you; Pray to the Lord: you see how ready he is to help you, by his suffering you to come to this extremity: wait upon God for relief, as Elisha adviseth me: but I will wait no longer for him, ver. 33. and I will take a course with Elisha for thus abusing both me and my people with vain hopes. Or, thus, the Lord (on whom forsooth thou and I are commanded to wait for help) will not help thee, as he could easily do, and would do, if he were so good as Elisha pretends; whence then shall I help thee?

Dost thou ask of me Corn or Wine, which I want for my self?

Marginal references: Or, Let [illegible: 1 word] the Lord save thee.

29 So we boiled my son, and did eat him : and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son .

A dreadful Judgment threatned to them in case of their Apostacy, Deut. 28. 56, 57. in which they were now deeply plunged. Compare Ezek. 5. 10.

Either, that she might eat him alone; or rather, that she might save him from Death, her Bowels yearning towards him, and her hunger being in great measure satisfied.

Marginal references: Deut. 28. 53, 57.; Heb. [illegible: 1 word] ▪

30 ¶ And it came to pass, when the king heard the words of the woman, that he rent his clothes , and he passed by upon the wall, and the people looked, and behold, he had sackcloth within upon his flesh .

Partly, in Grief for such an horrid Fact: and partly, through Indignation at the Prophet, ver. 31.

Who were in great numbers upon the Wall, either to defend the City: or rather, to seek for relief from the Soldiers, for whose Provisions the King doubtless took special care, as it was necessary, for the preservation of the place.

Under his inner Garments, in token of his sorrow, and with a pretence of humiliation, which he would shew by outward signs, as his Father Ahab had done, not without some advantage to himself, 1 King. 21. 27, 28, 29.

31 Then he said, God do so, and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day .

If I do not this day take his head and life. This wretched and partial Prince overlooks his own great and various sins, and amongst others his obstinate cleaving to the Idolatry of the Calves, and the Whoredoms and Witchcrafts of his Mother Iezabel, 2 King. 9. 22. and the Wickedness of his People, which was the true and proper cause of this and all their Calamities; and lays the blame of all upon Elisha, either, supposing that he who had the Spirit of Elijah resting upon him, had brought this Famine by his Prayers, as Elijah had formerly done, 1 King. 17. 1. or, because he had encouraged them to withstand the Syrians, by promising them help from God in due time: or, because he would not by his intercession to God, and the working of a Miracle, deliver them from these Calamities, as he easily could have done. But he did not consider, that the Prophets could not work what Miracles, and when they pleased, but onely as far as God saw fit, whose time was not yet come; otherwise it was Elisha's Interest as well as theirs to be freed from this distress.

Marginal references: Ruth 1. 17.

32 But Elisha sat in his house (and the elders sat with him) and the king sent a man from before him : but ere the messenger came to him, he said to the elders , See ye how this son of a murderer hath sent to take away mine head ? Look when the messenger cometh, shut the door, and hold him fast at the door: Is not the sound of his masters feet behind him ?

In the House where he Iodged: for he had no House of his own, having forsaken all when he followed Elijah, 1 King. 19. 20, 21.

So they might be called, Either, First, From their age. Or rather, Secondly, From their office, which was either Ecclesiastical, or Civil: so they were either the Sons of the Prophets: or rather, some Godly men who were then in some Power and Office, either in the Court, or Army, or City, as may seem probable from what he requires of them. And though Ioram was a wicked King, and most of his Officers probably like himself; yet there were some of them, whom Elisha's Holy Life, and Powerful Ministry, and Glorious Miracles, and the great and publick benefits procured by him, had won to God, and to the True Religion, at least to the profession of it, among which Iehu might be one: and these were here sitting with him; either, to receive comfort and counsel from him in this distressed time; or rather, to solicite him to use his Power with God, for their relief: which accordingly he doth, and in compliance with them, not out of any fear of the King, (from which he very well knew by frequent experience, and certain assurance, that God both could and would deliver him), he gives the following answer, chap. 7. 1.

Or, one of them who stood before his face, one of his Guard, or some other Officer, to take away his head, as it follows.

Being admonished by God of his danger.

The genuine Son of that wicked Ahab the Murderer of the Lords Prophets, 1 King. 18. 4. and 21. 9. whose son he is not by Birth onely, but also by his Manners and Bloody disposition. Compare Ioh. 8. 44. This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others: but it must be considered, that he was an extraordinary Prophet, intrusted with a Power in some sort superior to that of Ioram, and had Authority to controle and rebuke him in the Name of the King of kings.

To kill me, before he hear what I have to say.

Not the King, but the Messenger, who was last mentioned; that he may not break in upon me, and take away my life, before the King comes.

You shall not need to hold him long, for the King is just at his heels coming, as is probable; either, to recall his rash and furious sentence; or, at least to debate the matter with the Prophet, and to procure relief.

33 And while he yet talked with them, behold, the messenger came down unto him : and he said , Behold, this evil is of the LORD , what should I wait for the LORD any longer ?

To wit, to the Door, where also we are to understand that he was held fast, that he could not come at the Prophet till the King came, as the Prophet had commanded them to do.

Either, 1. The Messenger in the Kings name and words. Or, Secondly, The King himself, who, though not here named, may be presumed to be present, both by the Prophets prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, chap. 7. 2.

This dreadful Famine, which is now so extream, that Women are forced to eat their own Children.

He hath inflicted it, and (for ought that I see) he will net remove it. Thus he lays all the blame upon God, not, as he ought, upon his own, and his Mothers wickedness, which provoked God, who doth not willingly afflict, to send this heavy Judgment upon him.

Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.