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