A Complete History and Mystery of the Old and New Testament, Volume 3 · Commentary on 1 and 2 Kings · Chapter 6
2 Kings CHAP. VI.
THIS Chapter, together with the 7th. and 8th. do entirely deſcribe ſundry Miracles, and Oracles of the Prophet Eliſha, ſave only the latter end of the last of them, which gives a deſcription of Joram King of Judah, and of Ahaziah his Son by Athaliah, Ahab's Daughter, or Siſter, as ſome ſay. First, Of Eliſha's Miracles deſcribed in this Chapter, and they are three: The first is, His making Iron to ſwim; from ver. 1, to v. 7. The ſecond is, His Diſcovery of the Syrians Ambuſhments; from ver. 8, to v. 12. The third is, His ſtriking the Syrian Army (that was ſent to catch him) with Blindneſs, and his bringing them into the midſt of Samaria, and there feaſting them; from ver. 13, to ver. 23. N. B. As Eliſha's inflicting upon Gehazi ſuch a miraculous Leproſie made his eleventh Miracle, ſo the first of theſe here is his twelfth.
Remarks upon it are, Firſt; The Leper Gehazi is gone from his Maſter, but many more Diſciples came in his ſtead; yea, they multiplied ſo, that their Meeting-place (wherein their Maſter Eliſha inſtructed them) became too little to contain them, ver. 1. Vatablus and P. Martyr (with the Rabbins) ſay, this marvelous Increaſe of the Number of Diſciples, was not only from the fame of Eliſha's Miracles, but alſo from the Removal of Gehazi, who had defrauded them of their Dues, grudging that any Griſt ſhould paſs by the Mill of his Covetous Mind, and alſo that the Young Prophets ſhould partake of the Proviſion brought in by good People to his Maſter Eliſha in thoſe hard Times.
Remark the Second; Such was the Iniquity of thoſe days, that tho' the Sons of the Prophets had principally devoted themſelves to Religious Exerciſes, yet they were forced ſometimes to employ themſelves in Manual Occupations, ver. 2. tho' they were poor and not worth their Axes, yet would they be building a place not only for Eliſha, to Preach in, but alſo for themſelves to dwell in: Theſe Men did not affect Pomp and Grandure, who could be content to meet and lodge in ſuch homely Houſes, as themſelves were to be the Builders of; they muſt needs be no better than Hutts, or Booths; yet herein they will not carve any Cabins for themſelves, but crave their Maſter's leave to do ſo; and as he willingly granted it, ſo he as willingly went with them at their deſire, ver. 3, 4.
Remark the Third; 'Twas a good Providence that Eliſha was preſent, which God ordered on purpoſe, to confirm the Young Prophets Faith, by the following Miracle; for as one was felling a Beam by the Bank of Jordan, his Hatchet fell off from the handle into the Water, and ſunk to the bottom; he cryes out hereupon [Alas Maſter! for it was borrowed] ver. 5. Many Reaſons are rendred for this Out-cry; 1. Becauſe he was like to lye idle that day, wherein his fellows were labouring, for want of a Tool, In a common days work, ſaith Sanctius. 2. He was like alſo to loſe the Hire of his Day's labour. Idem. 3. He juſtly cryed out for loſing a borrowed Ax; for we ought Religiouſly beware to requite love with loſs, ſaith Grotius. 4. This pious Prophet bewails his Neighbour's loſs more than had it been his own, ſaith P. Martyr. 5. In lending there is a Truſt, and an honeſt heart would Reſtore what he Borrows. 6. He was confident his Maſter could get it again, ſo cryes, Maſter, &c. N. B. As all the Church's-Beauty is but a Borrowed Beauty, Ezek. 16.14. ſo all a Chriſtian's Graces, Gifts, Talents, are borrowed only of God, [for, what is it we have not received?] 2 Cor. 4.7. Therefore as all is received from God, ſo the whole Honour muſt be returned to God. N. B. Such as Preach other Men's Labours, if they chance to loſe their Notes, may alſo cry [Alas Maſter, it was borrowed, &c!]
Remark the Fourth; Eliſha asks him where it fell, ver. 6. the Prophet was ignorant of that circumſtance, as chap. 4.27. God reveals not all things to his Prophets, ſaith Peter Martyr: This Novice knew better where his Ax fell, than his Maſter; but his Maſter knew better how to get it out, than he ſaith Dr. Hall. Eliſha borrows an Ax to cut an Helve for the loſt Ax, not uſing the handle that had caſt off its head. N. B. This Stick was as the Tree, Exod. 15.25. and as the Salt and Meal he had made uſe of, chap. 2.21. and 4.41. only a Viſible Means of manifeſting the Power of God who made it (by the Prophet's uſe) a Loadſtone to draw this Iron to it; and to evidence this Miracle the more, the Iron not only ſwims like a Cork, but it alſo came ſwimming towards the hand of its owner, ver. 7. and he took it. This is Eliſha's Twelfth Miracle. N. B. 1. The Prophet was a true lover of Juſtice and Honeſty, ſo that rather will he work a Miracle, than a borrowed Ax ſhall not be reſtored. Thus paid he the Prophet's Widow's Debts, chap. 4.7. N. B. 2. What creature is not willing to put off the property of Nature (ſaith Dr. Hall) at the command of the God of Nature? as here Iron is made to ſwim contrary to its heavy nature; and cannot God as eaſily cauſe our hard and heavy hearts (ſunk down into the World's Mud) to ſtore upon the ſtreams of the Waters of Life, and to behold the Beauty of Heaven again, &c? Pſal. 17.15.
The next and Thirteenth Miracle of Eliſha, was his diſcovering the ſecret Ambuſcado's to ſurprize Joram the King of Iſrael, as he Rode in Hunting his Game, ſaith Joſephus.
Remark the Firſt; There was Implacable Hatred in Benhadad againſt Iſrael. Tho' Joram their King had gratified him in the Caſe and Cure of his General Naaman, chap. 5.6, 14. yet ſtill he continues to contrive both his and their Deſtruction. One would think Naaman muſt be highly concern'd to diſſuade him from this Enterprize, ver. 8, 9. N. B. But ſome ſuppoſe, that Naaman was now either dead, or out of favour, becauſe he had changed his Syrian Superſtition into the true Religion of Iſrael! Whatever was become of Naaman the Cured, ſtill Eliſha the Curer is at work, and often ſaved Joram and Iſrael, ver. 9, 10.
Remark the Second; God was thus kind to the Iſraelites, tho' Idolaters, ver, 10. 1. That his faithfulneſs might not ſeem to fail in his Covenant (ſaith P. Martyr) on his part, tho' they had fooliſhly broke it on their part. 2. That God's Name might not be prophaned among the Syrians: And 3. For the ſake of thoſe that feared the Lord among them. If they were bad, yet they were not All ſo; God had his number among the worſt; and tho' they were bad, yet the Syrians were worſe: Tho' the Iſraelites miſworſhipped the true God, yet the Syrians did worſhip a falſe God: And tho' they were wanting to God, yet God will not be wanting to them; he will ſtill preſerve them from danger, that (if poſſible) he might reclaim them from their Extravagancies, ſo employs Eliſha in the ſtead of a thouſand Scouts (ſaith Dr. Hall) to diſcover the Syrian Secrecies.
Remark the Third; This Diſcovery of the Cabinet-counſels of the Syrian Court (ſo many times) puts Benhadad into a pelting chafe, ver. 11. He foamed like the raging Sea in a Storm, as the Hebrew word [Vaiiſagner] ſignifies, ſuſpecting ſome Treachery among his own Privy-Counſellors. N. B. Arcana Imperii, or State-Secrets ought not to be blabb'd or blazed abroad: Benhadad therefore in a great paſſion provokes them to diſcover which of them was Penſioner to Joram.] One of his Council anſwered] ver. 12. We are none of us ſuch Traitors to our King; 'tis none but Eliſha, who diſcovers thy cloſeſt Deſigns by his Prophetick Spirit, and thereby diſappoints them. N. B. Abulenſis ſaith, This Counſellor was Naaman, but that is improbable, as is above-ſaid: More probably it was ſome Noble-man that went along with Naaman when he was cured; and now the very name of Eliſha (ſaith P. Martyr) was famous in the Syrian Court for his curing of Naaman. Benhadad being told Eliſha was in Dothan, cryes in his frantick fury [I will ſend and fetch him] ver. 13. which none but a Mad-man would have attempted. N. B. How impertinent and inconſiſtent are the Counſels and Projects of wicked men, eſpecially in Anger, which is a ſhort Madneſs! How could Benhadad imagine, that Eliſha could by his Divine Spirit diſcover his Bed-chamber-ſecrets, and could not diſcern alſo this private preſent Plot to apprehend him; and that he who could ſave his King Joram from danger once and again, could not ſave himſelf? N. B. Now come we to Eliſha's miraculous deluding, and captivating the Syrian Army that Benhadad ſent to catch him, wherein are four Miracles more wrought by him, which are all expreſſed particularly under that general head of Deluding and Captivating▪ &c. deſcribed in its Antecedents, Concomitants and Conſequents. Firſt, The Antecedents.
Remarks are, Firſt, The Syrian Army is ſent to beſiege Dothan, a ſmall Village, Gen. 37.13, 17. near to Sechem, and not far from Samaria, ſay Junius and Piſcator on ver. 13.
Remark the Second; A great Hoſt comes by night to take Eliſha napping in his Bed, ver. 14. and when they had compaſſed Dothan, they pleaſed themſelves with their confidence, that the poor Prophet was now caught in a Cage, and now they could carry him away fetter'd to their King, who would give them a thouſand Thanks, yea, and rich Rewards for this piece of eminent Service: But all this while they reckon without their Hoſt, and are vainly fighting againſt God, &c. Acts 5.39.
Remark the Third; The Prophet's Servant is affrighted at this, ver. 15. crying out, [Alas my Maſter, how ſhall we do?] as ver. 5. Salmeron ſaith, this Servant was Gehazi; but Sanctius ſaith better, that Gehazi was gone from his Maſter for his Leproſie; and this was an…ther Servant, who had been but a little time (after Gehazi's Diſmiſſion) with Eliſha, ſo had not yet ſeen any Experiments of the Spirit and Power of his Maſter. He going early forth upon ſome occaſion, and ſeeing Chariots and Horſes round about, ran back in a diſmal fright to his Maſter, and made this hideous Out-cry.
Remark the Fourth; Eliſha comforts his deſpairing Servant, ver. 16. ſaying [Fear not] when he had only ſo much Life left in him by his fright, as to lament his Caſe to the Partner of his Calamity; now Eliſha had diſcover'd to him by a Divine Spirit this Syrian Deſign againſt him, as before that againſt Joram, he had pray'd to the Lord for a Guard of Angels, and God had ſent him a Remedy ſuitable to the Malady, [Horſes and Chariots from Heaven to defend him] againſt thoſe earthly Chariots and Horſes which Benhadad had ſent to offend him. N. B. This was Eliſha's Fourteenth Miracle.
Remark the Fifth; Eliſha had told his Servant, [There be more with us than with our Enemies,] but this cannot comfort him, ſo long as he could ſee the Malady, but yet could not ſee the Remedy, therefore Eliſha prayed, [Lord, open his eyes that he may ſee,] ver. 17. He had bodily Eyes before to behold bodily Objects to affright him, but he wanted ſpiritual Illumination to behold this ſpiritual Hoſt, which no ſooner was granted him, but he ſaw in a Viſion his Maſter on the Mountain, encompaſſed with a guard of Angels, ſo that none of the Enemy could come at him to harm him, ſaith Peter Martyr. N. B. This makes the Fifteenth Miracle of Eliſha, wrought likewiſe by his Prayer.
The Second Part of this miraculous Deluſion, &c. is the Concomitants.
Remark the Firſt; Some ſuppoſe the ſame Chariots that had been ſent to tranſlate Elijah, were now ſent to defend Eliſha, becauſe both are called Fiery Chariots; however this was that Protection of Angels which God promiſeth to his Servants, Pſal. 34.7. and 68.17. and 91.11. and ſee Matth. 26.53. The ſight of this Privilege did ſo confirm Eliſha's Faith, that he could now ſay (with David) I will not be afraid of ten thouſand men, that ſet themſelves againſt me round about, Pſal. 3.6. yea ſo confident was the Prophet, that he goes out to meet them.
Remark the Second; The Prophet prays, [Lord ſmite them with Blindneſs,] ver. 18. and the Lord ſmote them with ſuch a Scotoma, a dizzineſs and dazling of their Senſes, as the Sodomites had been ſmitten with, Gen. 19.11. He ſmote them not with bodily Blindneſs, for then they could not have followed Eliſha thence to Samaria afterwards: But it was a Vitiouſneſs upon their viſive Spirits (ſaith P. Martyr) that ſeeing, they might ſee, yet not perceive what they ſaw; the Maker of their Senſes can eaſily either detain or delude theſe Senſes. They ſaw Eliſha, but knew him not. N. B. This was the Prophet's Sixteenth Miracle.
Remark the Third; The Syrians meeting Eliſha going out of Dothan toward Samaria, ask himſelf, Which was the Way to the City, where they might find Eliſha? ver. 19. N. B. As the Eyes of Eliſha's Servant were ſo ſhut, that though he could ſee the Syrians, but could not ſee the Angels; ſo the Syrians Eyes were ſo ſhut, that though they could ſee the Man, yet they could not ſee who the Man was; therefore they miſtook both the Perſon and the Place. The Prophet anſwers them, not with an Equivocation, much leſs with an officious Lye (as Toſtatus teſtifieth) but uſeth a meer Ambiguity of Speech, as P. Martyr makes it manifeſt; for he ſaith, [This is not the City] wherein Eliſha whom ye ſeek is, for he is gone out of it, [nor is this the was] to find him, [follow me, and I will bring you to the man whom ye ſeek,] and ſo he did as he ſaid; for in Samaria they ſaw he was the Man whom they ſought: Nor was Eliſha under any Obligation to betray himſelf into the hands of his Enemies (ſaith Lavater) but this Ambiguous Anſwer muſt be eſteemed as lawful, as the uſe of Strategems in War, with an intention to trapan an Adverſary; and in ſuch a ſence did John deny himſelf to be Elias, John 1.21. as the Jews underſtood, &c. expecting an Elias again by a tranſanimation.
Remark the Fourth; No ſooner hath Eliſha led them (like a Pack of Tame Fools) into the Streets of Samaria, but he prays again [Lord, open the Eyes of theſe Men] ver. 20. and immediately their Eyes were opened with Licenſe to diſcern both the Place and the Perſon, even the Prophet that had led them blindfold into a Trap, good enough for an incorrigible and blood-thirſty Enemy: Then they ſaw how they were irreſiſtibly decoy'd into the midſt of the chief City of the Kingdom, where the King kept his Court, and a ſettled Militia able to over-power this Army of the Syrians. They now ſaw themſelves as ſilly Fiſhes taken in an evil Net, and as Birds caught in the Snare; Theſe Sons of Men are ſnared in an evil time, falling ſuddenly on them, Eccles. 9.12. Oh what an Horror and Conſternation muſt now unavoidably come upon them, when every Citizen was ready to execute them, had the Prophet (their Guide thither) but given a Commiſſion to fall on! The wicked are ſnared in their own works, Pſal. 9.16. This is Eliſha's Seventeenth Miracle. N. B. How Eliſha did and undid as his Predeceſſor Elijah had done before him, who firſt ſhut up the Heavens from giving Rain, and then opened them to give Rain, James 5.17, 18. So Eliſha here firſt ſhuts up the Syrians Eyes, and then opens them again; both of them wrought thoſe double Miracles by the power of Prayer.
Now come we to the Conſequents hereof, which is the Third Part.
Remark the Firſt; The King of Iſrael's Fingers even itched to be dabbling in the Blood of theſe Syrians ſo tamely taken, and ſo earneſt he was hereof (ſaith P. Martyr) that he doubles his Requeſt for a ſmiting Commiſſion from the Prophet, whom his bloody Mind would have courted into a compliance with an Honourable Title, [My Father, ſhall I ſmite them, ſhall I ſmite them?] ver. 21. N. B. This was only a Complement of Hypocriſie, which ſometimes under awful Influences can counterfeit Conſcience, as here; for no doubt but Eliſha had ſent a Meſſenger to this King, to let him know, what a Prize he was bringing him, that he might prepare his Forces to entertain them to their Aſtoniſhment: This pang of Paſſion was ſoon evaporated, ver. 31. for then was he for ſmiting Eliſha, &c.
Remark the Second; The Prophet prohibits the ſlaughter, ver. 23. urging an Argument (ſaith P. Martyr) à majori ad, minus, from the greater to the leſſer, ſaying, ['Tis againſt the Law of Humanity, and the Cuſtom of War, to kill Captives in cold Blood, even ſuch as are conquer'd in the Field by the Sword, which gives ſome colour of right to deſtroy them, how much leſs ought the King to kill thoſe Captives whom a miraculous Providence of God had delivered into his Hands? Theſe were not his own but the Lord's Captives, and the Lord directs by me his Prophet, that Bread and Water be ſet before them, &c.
Remark the Third; This was the noble Revenge of this Holy Prophet to his Perſecutors, who came on purpoſe to catch him at Dothan; and to deliver him up into the Murderers Hands: This was not to be overcome by evil, but to overcome evil with good, Rom. 12.20. Prov. 25.21. N. B. The King of Iſrael Conquer'd more by this Feaſt than ever he could do by his Sword. [Theſe Bands, after they had been royally feaſted by the King, went merrily home to their Maſter, and theſe ſame Bands came no more] ver. 23. In doing good to our Enemies, we do good to our ſelves.
Having ſpoke to thoſe Miracles of Eliſha, making up Seventeen in all, the next is his Oracles; the firſt whereof is, His foretelling the final ceaſing of that dreadful Famine, which is declared in its horrible Circumſtances in this Sixth Chapter, from ver. 24. to the end of it.
Remark the Firſt; How baſely doth Benhadad requite all this Beneficence of Iſrael, to this his late Syrian Hoſt; he after this gathered all his Forces, and beſieged Samaria, ver. 24. Forgetting all former kindneſs, he reſolves (out of his implacable Hatred to Iſrael) to be Revenged on them, for this high affront in Captivating his Hoſt, as well as in diſappointing his Ambuſhments; he will no more Invade Iſrael after ſo ſneaking a manner (ſaith P. Martyr) with only ſome of his Troops or Regiments, but he Muſters up all his whole Strength of Arms and Armies, and in a ſort bids defiance not only to the King Joram, and to the Prophet Eliſha, but alſo to the God of Iſrael: He comes now in an open Hoſtile War, and Famiſhes Samaria, that had ſo Royally Feaſted his Army.
Remark the Second; A ſore Famine ſeized upon Samaria by this long Siege, ver. 25. This City now ſmarted for Ahab's fooliſh pity in ſparing Benhadad, 1 Kings 20.34, 42, 43. N. B. The moſt principal Cauſe was their Idolatry, and Contempt of that Heavenly Manna, the precious Food of their Souls, and therefore God puniſhes them with this pinching Famine, in the Want of Food for their Bodies; inſomuch, that the Head of an Aſs (unclean to the Jews by their Law) was ſold for Four or Five Pound, ſome ſay Ten Pound, and a Pint of Doves Dung was ſold for Twelve Shillings and Six Pence: This is not improbable, becauſe it is implied, that Men in Extremity of Famine, will be conſtrained to eat their own Dung, and drink their own Piſs, Chap. 18.27.
Remark the Third; The woful Controverſie of a Woman againſt her Neighbour-Woman, wherein the King was call'd upon (as he walk'd the Round to ſee the Watches ſet, &c.) for him to decide and determine, ver. 26. ſhe crys [Help, my Lord, O King] this general Term the King underſtood not, and miſtaking her Suit, thought ſhe had ſought help to Food, ſo anſwers [Whence ſhall I help thee, &c.] ver. 27. N. B. Even Kings cannot take off a Curſe or Judgment, which the Lord lays on: But his firſt words to her, [Al Joſhegnek Jehovah] Hebr. bear a double Senſe; firſt, as a divine Direction, ſaying, [No, do not cry to me, but cry to God for help, God help thee, for I cannot.] The ſecond Senſe (as Junius, Vatablus, P. Martyr and Joſephus all ſay) It was a prophane Scoff, and curſing Imprecation, ſaying, [Let not the Lord ſave thee;] as if he had ſaid, [God Confound thee for troubling me in this Extremity:] That he was in a Rage, appears ver. 31. &c.
Remark the Fourh, The Woman-Plaintiff (upon the King's farther enquiry) opens her Caſe, and ſtates her quarrel even in the preſence of the Woman-Defendant before the King, ver. 28, 29. a moſt woful Caſe, and ſcarcely to be parallel'd in Scripture or other Hiſtories, that Mothers ſhould eat their own Children. N. B. Oh miſerable, that this Mother ſhould ſo ſoon take away that Life from her own Son, to whom ſhe had ſo lately given Life, and inſtead of laying a living Child in her Boſom, to chop him in pieces, to boil him, and by devouring him to lay him in her Bowels inſtead of her Boſom! Had the King done her Juſtice indeed, ſhe confeſs'd enough to hang her [we boiled my Son and did eat him] but thus were the dreadful Judgments of God (threatned in Caſe of Apoſtaſy) fulfilled (ſaith Grotius) Deut. 28.56, 57. as afterwards, Lam. 4.10. Ezek. 5.10. and the like was done in Jeruſalem, when ruin'd by Veſpaſian.
Remark the Fifth, King Joram's carriage at this amazing Caſe; He ſaid nothing to decide the quarrel, nor did he judge this unnatural Mother out of her own Mouth to hang her up for a cruel Murdereſs, but only Rent his cloaths, ver. 30. whereby his ſackcloath was ſeen, yet no godly Sorrow, &c, Inſtead of being penitent for his Sin, he is outragious againſt Eliſha, ſwearing to take off his Head, ver. 31. but for what fault? Peter Martyr ſaith, the falſe Prophets incens'd him, that Eliſha was the cauſe of this Famine, as Elijah had been of the Drought, 1 Kings 17.1. or that he incouraged them to hold out the Siege, promiſing help from God; or that he might have procured Food by his Prayers, as he had done Water, Chap. 3.17. or have raiſed the Siege by a Miracle, but was ſullen and would not, &c.
Remark the Sixth; Eliſha with his holy Conſorts are ſeeking God in his Houſe, the Executioner comes to kill him: God reveals all to Eliſha, who bids the Elders (among whom Jehu (after King) is ſuppoſed to be one) to ſhut the Meſſenger out, ver. 32. which they needed not hold faſt long (he told them;) for the King Repenting, came with a countermand, recollecting his former Complement, [My Father, ſhall I ſmite them,] the Door is opened at the King's coming, whom Eliſha intreated (ſaith P. Martyr) to wait a little longer; he anſwered deſperately, ver. 33. in a right Poſition, [This evil is from the Lord] but with a wicked Inference, [Let them wait that will, I will wait no longer, but will yield to the Syrians.] N. B. Eliſha ſaw Legions of Angels to ſave him before from the Syrians, but now he only ſhuts the Door, a ſorry ſhift to reſiſt a King, to teach us, his Saints, had not always the Power of Miracles, nor the Spirit of Prophecy, which failing, ordinary means are to be uſed in Prudence, &c.