Chapter XXIV (continued, part 3)
41-16. Elijah, by Pkayeu, Obtains Kain. *1. Ahab went up to eat and drink—Ahab, kept in painful excltemcNt by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer
for the fulfilment of the promise {v. I), put his face between his knees—A posture of earnest supplication still used. 43. Go up now, look toward the sea—From the place of worship there Is a sinall eminence, which, on tho west and north-west side. Intercepts the vie\v of the sea [.Stanley, Van dk Veldk.] It can be ascended In a few minutes, and presents a wide prospect of the Medlterr*» nean. Six times the servant went up, but the sky wftB clear—the sea tranquil. On the seventh he described the sign of approaching ruin. 44. Behold, there arlseth •
little cloud out of the sea, liken man's hand—1 he clearness of the Hky reuderti the smallest speck dLstluotlj
Elijah FUes to Bter-shfha. 1 KINGS XIX, XX. Ben-kadad Besieges Satmiria.
versy with the people of Israel. Anointing is used synonymously with appointment (Judges 9. 8), and is applied to
visible; and this Is In Palestine the uniform precursor of
rain. It rises higher and higher, and becomes larger and
all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of
larger with astonishing celerity, till the whole heaven Is
black, and the cloud bursts In a deluge of rain. Prepare Oiy chariot, and get thee down, that the rain stop thee not^Either by the river Klshon being suddenly so swol-
IdolfSters, though in different ways. But of the three commissions, Elijah personally executed only one, viz., the call of Elisha to be his assistant and successor, and hy him the other two were accomplished. (2 Kings 8.7-13;
len as to be Impassable, or from the deep layer of dust in
the arid plain being turned into tliick mud, so as to impede the wheels. 45. Ahab rode, and went to Jezreel—Now
9. 1-10.) Having thus satisfied the fiery zeal of tlie erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under wliich Elijah had been labouring, of his being tlie sole adherent of the true religion in the land; for God, who seeth in secret, and knew all that^ere his, knew that there were 7000 persons who had not done homage (lU., kissed the hand) to Baal. 16. Abel-meholah i.e., the meadow of dancing, in the valley of the Jordan.
Zerin, a distance of about ten miles. This race was performed In the midst of a tempest of rain. But all rejoiced
at it, as diffusing a sudden refreshment over all the land
of Jezreel. 46. Klljah girded up his loins, and ran before Ahab—It was anciently, and still is, in some coun-
tries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run ; and, as the hand of the Lord was with him, he continued with unabated agility and strength. It was. In the circumstances, a most proper
19-21. Elisha follows Elijah. 19. Ellsha the son of Shaphat—Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship, ploughing with twelve yoke of oxen—Indicating that he was a man of substance. Elijah cast his mantle upon him—This was an investiture with the prophetic office. It is In this way that the Brahmins, the Persian Sooffees, and other priestly or sacred characters In the East are appointed—a mantle being, by some eminent priest, thrown across their slioulders. Elisha had probably been educated in the schools of the prophets. 30. what have I done to thee 1—i. e., Go, but keep In mind the solemn ceremony I have just performed on thee. It is not I, but God, who calls thee. Do not allow anjr earthly affection to detain you from obeying his call. ftl. took a yoke of oxen—Having hastily prepared (2 Samuel 24. 22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister.
service for Elijah to render. It tended to strengthen the favourable Impression made on the heart of Ahab, and furnished an answer to the cavils of Jezebel; for It showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king, ^he
result of this solemn and decisive contest was a .heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impres-
sions, though deep, were but partial and temporary.
Ver. 1-3. Elijah Flees to Beer-sheba. 3. he arose and went for his life—He entered JezrQel full of hope. But a message from the Incensed and hard-hearted qu^n, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she could not have dared to lay violent hands on the Lord's servant, and purposely threatened him because »he could do no more. The threat produced the intended
Ver. 1-12. Ben-hadad Besieges Samaria. 1. Beii-hadad the king of Syria—This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid oa the northern towns of Galilee (ch. 15. 20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Phoenicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria. 3. Thus saitu Ben-hadad, Thy silver and thy gold Is mine—To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it "meant no more than an exaction of tribute. But the demand was repeated with greater Insolence, and yet, from the abject character of Ahab, there is reason to believe lie would have yielded to this arrogant claim also, had not the Voice of his subjects been raised against it. Ben-hadad's oliject in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears In his abatidoning "my lord the king," for the single " tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling info a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city. lit. aa he was drinking, he and the kings In the pavilions booths made of branches of trees and brusli wood ; wlilch were reared for kings In the camp, as tliej' still are for Turkish pashas or agns in their expeditions. [Keil.] set you rselves In array—Invest the city.
effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of tlie territories In Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5. 17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and Immovable, tlie impression on tlie mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Corinthians 12. 7-S»), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.
4-18. HeisComfortedby AN Angel. 4. went a day's Journey Into the wilderness—On the way from Beersheba to Horeb—a wide expanse of sand-hills, covered with the retem (not juniper, but broom shrubs), whose
tall and spreading branches, with their wliite leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of his fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated Journey. In tlie solitude of Sinai, God appeared to Instruct him. What doest thou here, Elijah 7 was a searching question a<ldressed to one who had lieen called to so arduous and urgent a mission as his. Hy an awful exhibition of Divine power, he was made aware of the Divine speaker who addressed him; liis attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the lord's work there. To convince him that an idolatrous nation will not be unpunlutied. He commissions him to anoint three persons who were destined in Providence to avenge God's contro-
13-20. The Syrians are Slain. J3. behold, there came a prophet unto Ahab—Though the king and people of Israel had highly olfcnded Him, God had not utterly cost tliem off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day de<
TJie Syrians are Slain. 1 KINGS XXI. Ahab Desires NcJ>oth s Vineyard.
liver the mighty hosts of tne enemy into his hand by means of a small, feeble, inadequate band. Conformably
was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. Tliis misplaced kindness to a proud and. impl6us idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1 Samuel 15. 9, Ac). It was in opposition to God's purpose in' giving him the victory.
to the prophet's instructions, 232 young men went boldly out towards the camp of the enemy, while 7000 more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour scarcely mid-day—deep in their cups, and tliough informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done ; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the
35-42. A Pkophet Repkoves Him. 35. Smite me—This prophet is supposed {v. 8) to have been Micaiah. The refusal of his neighbour to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discliarge of a duty to which he had been called by God, and it was severely punished, as a beacon to warn others (see on ch. 13.2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan
(2 Samuel 12.), to pronounce his own doom ; and this consequent punishment was forthwith announced by a prophet (see on ch. 21). 39. a talent of silver—£342.
7000, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took
to flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse-guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know
Ver. 1^. Naboth Refuses Ahab his Vineyard. 1. Naboth the Jezreellte had a vineyard, which was In Jezreel—Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain
(v. 13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude. 33. the prophet came to the king of Israel, and said — The same prophet who had predicted the victory, shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities on the following campaign, at the return of the year—i. e., in spring, when, on the cessation of the rainy season, military campaigns
it l)y purchase; but the owner declined to part with it; and in persisting in his refusal, Naboth was not actuated by any feelings of disloj^altyor disrespect to the icing, but solely from a conscientious regard to the Divine law, which, for important reasons, had prohibited the sale of a paternal inheritance; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time; at all events, of its reverting at the jubilee to the owner. In short, it could not be alienated from the family, and it was on tills ground that Naboth {v.
(2 Samuel 11. 1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes—the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills;" whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cans? to which the Syrian courtiers traced their defeat at Samaria, was tlie presence of the.tributary kings, who had probably been the first to take flight; and they recommended "captains to be put In their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (1 Samuel
3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanour betrays a spirit of selfishness that could not brook to be disappointed of a favourite object, and that would have pushed him Into lawless tyranny had he possessed any natural force of character. 4. turtaed away hlsfac« —Either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
29; 1, with 28. 4), not far from Endor. 37. like two little flocks of kids—Goats are never seen in large flocks, or scattered, like sheep ; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men must have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, thej' came to an open battle. 100,000 Syrians lay dead on the field. While the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavoured to make a Btand against their pursuers ; but the old walls giving way under the incumbent weight, fell and burled 27,0(X) in the ruins. Ben-hadad succeeded In extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, i. e., a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelltlsh monarch. 33. put ropes on their licatls—Captives were dragged by ropes round their necks in companies, as Is depicted on the monuments of Egypt. Tlielr voluntary attitude and langu.-ige of sul/mlsslon flattered the pride of Ahab, who, llttleeoncerned about the dishonour done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "liis brother," Invited him to sit In the royal chariot, and dismissed him with a covenant »f peace. 34. streets for thee In Damascus—Implying that a quarter of that city
5-lG. Jezebel Causes Naboth to be Stoned. 7. Arise, and eat bread, and let thine heart be merry t I will give thee tl»e vineyard—No sooner does Jezebel learn the cause of her husband's distress, than, after upbraiding him for his pusillanimity, and bidding him act as a king, she tells him to trouble himself no more about such a
trifle; she would guarantee the possession of the vineyard. Dost thou now govern the kingdom of Israel !— This is not so mucli a question as an exclamation—a sar-
castic taunt; " a pretty king thou art ! Canst thou use thy power and take what thy heart Is set upon?" 8. So she wrote letters In Ahab's name, anil 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 (Esther 8. 8; Daniel 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 to the ciders and 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 ho and Jezebel were now In Samaria (ch. 20. 43). 9. Proclaim a fast, Ac—Those obsequious and unprincipled magistrates did according to
onlers. Pretending that a heavy guilt lay on one, or some unknown jnirty, 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, Faats were commanded on extraordinary occasions
1 KINGS XXII. Ahab Slain at Eamolh-^Uead, Judgmenli Denounced by Elijah.
such opposifecharacters—the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closelj' cemented, met tlie Lord's approval (2 Chronicles 19. 2). It led, however, to a visitby Jehoshaphat,whose reception in Samaria was distinguished by the most lavish hospitality(2Chron-
affecting the public Interests of the state (2 Chronicles 20.'
S; Ezra 8. 21; Joel 1. 14; 2. 15; Jonah 3.5). The wickeii au-
thorities of Jezreel, by proclaiming the fa.st, wished to give an external appearance of justice to their proceed-
ings, and convey an impression among the people that Naboth's crime amounted to treason against the king's
Icles 18. 2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set. 3. Know ye that Ramoth in Gilead is ours A Levitical and free town on the north border of Gad (Deuteronomy 4. 43; Joshua 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 on 2 Chronicles 18.3). Previous to declaring hostilities. It was customary to consult the prophets (see on 1 Samuel
life. etNaboth on, hlgli—During a trial the p;inel, or accused pereon, 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. 13. tUere came In two men—worthless fellows who had been l)ribed to swear a falsehood. The law required two witnesses in capital
ofiTences (Deuteronomy 17. 6; 19.15; Numbers 35.30; Matthew 26. 60). Cursing God and cursing the king are mentioned In the law (Exodus 22. 28) as offences closely connected, the king of Israel being the earthly representa-
tive of God in his kingdom, tliey carried him ont of the city and stoned him—The law, which forbade cursing the rulers of the people, does not specify the penalty
28.); 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 nor of Ashteroth (ch. 18. 19), but seem (u. 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 tliem, 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 (v. 26), Into which, according to Josephus, he had been cast on account of his rebuke to Ahab for spai-lng the king of Syria. 10. a void place—
for this offence; 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 (Acts 7.58). 14-16. Jezebel said to Ahab, Arise,
talce posse«8ion—Naboth's execution having been announced, and his family being involved in the same fatal sentence (2 Kings 9.26), his property became forfeited to the crown, not by law, but traditionary usage (see on 2 Samuel 16. 4). Ahab rose to go down—From Samaria to Jezreel.
' 17-29. Elijah Denounces Judgments against Aiiab AND Jezebel. 17-19. Hast thoa killed, and rtlso talten possession ?—While Ahab was in the act of surveying his lU-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 (cf. Ezekiel 45. 8; 46. 10-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly-acquired property, in the place wlicre dogs licked, (fee.—A righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Bamaria; and not on Ahab personally, in consequence of his repentance {v. 29), but on his son (2 Kings 9.25). The words "in the place where" might be rendered " in like manner as." 20. thou hast sold thyself to work evil—
lit.., a threshing-floor, formed at the gate of Samaria. 11. Zedeklah 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. Zedeklah, by assuming two horns, personated two heroes, and, pre-
tending 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 op Deuteronomy 33.17); but It was little more than a flourish with a spontoon. [Calmet's Fragment.] 14. what the Lord saith unto me, that will I speak—On the way the messenger who conducted him 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 hlra released from imprisonment. But Micaiah, Inflexibly faithful to his Divine mission as a prophet, announced his purpose to proclaim honestly whatever God sliould bid him. On being asked by the king, "Siiall 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 rnockery 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 hlra:—"I saw all Israel scattered upon the hills as sheep that have not a shepherd." The purport of this was, that the army of Israel would be defeated and dispersed; that Ahab would fall In the battle, and the people return without either beiuK pursued or destroyed by the enemy. 18-23. Did I not tell thee that he would prophesy no good conceiiiing me, but evil 1—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 con-
i. e., allowed sin to acquire the unchecked and habitual mastery over thee (2 Kings 17. 17; Romans 7. 11). 21, 32. I will make thine house, &c.—(see on eh. 15.29; 16.3-12.)
Jeze'oel, though included among the members of Ahab's house, has her Ignominious fate expressly foretold (see on 2 Kings 9. 30). 27-29. Ahab rent his clotlkeg^ and put ackcloth upon his flesh, and fasted, and lay in sackcloth, and wentsoftly—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, t. e., 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, tliat, In consequence of his humiliation, the threatened punishment was deferred.
Ver. 1-38. Ahab Slain at Ramoth-gilead. 1. they continued three years without war between Syria and Israel—The disastrous defeat of Ben-ha<lad had so destroyed his army and exhausted the resources of his country, that, however willing, he was unable to recommence active hostilities against Israel. But that liis 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 (ch. 20. 34). 2. Jehoshaphat the king of Jndah came down to the king of Israel—It was singular that a, friendly league between the sovereigns of Israel and Judah kboald, for the first time, have been formed by princes of
Ahuztah s Judgment by Elijah. 2 KINGS I. Elijah Brings Fire from Heaven.
suiting about the fate of Ahab. This prophetic language must not be interpreted literallj', and the command must be viewed as only a permission to the lying spirit (Ro-- mans 11.34). [Camiet.] a*, 25. Zedekiali tlie son of Chenaanah tvent near, and smote >Ilcalah on the clieeli—The insolence of this man, tlie leader of the false prophets, seems to have been provoked by jealousy at Alicaiah'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. 26-38. Take Mlcalah, . . . Put this fellow In prison— Ahab, under the impulse of .vehement resentment, remands the prophet until his return, bread of affliction, water of affliction i. e., the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab. 29-38. went up to AamotU-gilead—The king of Israel, bent on
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 propliecy by a secret stratagem, he assumed the uniform of a subalterti, while he advised Jehoshaphat to figlit in his royal attire. The Syrian king, with a view eitlier to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation
(ch. 20. 31), had given sj^ecial 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 blooil that had profusely oozed from the wound, the dogs, in conformity witli Elijah's prophecy, came and licked it. Ahab was succeeded by his son Ahaziah.
this expedition, marched, accompanied by his ally, with
THE SECOND BOOK OF THE KINGS,
COMMONLY CALLED THE FOURTH BOOK OF THE KINGS.
that event a judgment for his idolatry. 3. Thou shnlc not come down from that bed—On being taken up, he had probably been laid on the divan—a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses—serving, in short, as a sofa by day and a bed by night.—and ascended by steps. Elijah departed— To his ordinary abode, which was then at Blount Carmel (ch. 2.25; 1 Kings 18.
Ver. 1. MOAB Rebels. 1. Tlien Aloab rebelled—Subdued by David (2 Samuel 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 ch. 3. 6). The casualty that
befel Ahaziah 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.
42). 5. the messengers turned back—They did not know the stranger; but his authoritative tone, commanding attitude, and alTectlng message determined them at once to return. 8. an hairy man—This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of nnwrouglit sheep or goat-skins (Hebrews 11.37), or of camel's hair-cloth — the coarser manufacture of this material—like the rough hair-oloth we use as coverings for goods. The Dervishes and Bedouins are attired in this wild, uncouth manner, while their liair flows loose on the head, their shaggy cloak ia thrown over their shoulders, and tied in front on the breast, naked, except at the waist, round which is a .skin girdle—a broad, rough leathern belt. Similar to this was the girdle of the prophets, as in keeping with their coarse garments and their stern, uncoinproinising oflice.
2-8. AIIAZIAII'S JUDGMENT'BY ELIJAH. 2-8. Aliaziab
fell «lown tJirougli a lattice in liis upi>er cliamber
Tills 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 Blender 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 tlie street or the court, but "his upper chamber." inquire of Haalzcbiib—Anxious to loarn whetlier he should recover from the elfects of this severe fall, he sent to consult BaalKebub— i.e., the god of flies, who was considered the patron deity of medicitie. A temple to that idol was
9-10. • Elijah Brings Fuse i-kom Heaven on AhaZIAH'S Messionoeks. 0. Tlteu tlie king sent unto Iiiin a captain of fifty—Any appearance of cruelty that there
erected at Ekron, wliich was resorted to far and wide, though it afterwards led to the destruction of tlie place (Zechariah 9.5; Amosl.S; Zephaniah 2. 4). "After visiting Ekron, 'tne god of flies' Is a name that gives mo no
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 */ie kingdom according to the Divine' la w ; toapprehenj the Lord's prophet, for dl-scharglng n commanded duty, was that of an impious and notorious rebel. The cajitains 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 liiin to b'e no true prophet; or, if they regarded him as a true prophet, the summons to lilm to surlendcr himself bound to the king was a still more flagrant Insult; the language of the second captain belnf worse than that of the first. 10. let fire come down Rather, "fire shall come down." Nottoavenge apersoniil Insult of Elijah, but an Insult upon Ood In the person of His prophet; and tlie punishment was Inflicted, not by
purprise. The flies there swarmed, in fact so innumer-
ably, that I could hardly get any food without tliese troublesome Insects getting into it." [Van de Velde.]
3. the ungel of the Lord-Not an angol, but the ang(!l, who carried on all communicatloiis between the invlsllileGod and his chosen people. [HENOSTKNnEiio.] This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a bn-ach
•of the fundamental law of the kingdom (Exodus 20. .S; Deuteronomy 5.7), was a d«iing and deliberate rejection
of tlie national religion. The l,nn\, in making this announcement of his death, designed that he should see In
Mijah Divides Jordan. 2 KINGS II, III. JehoraitCs Evil Eeign ovet hr<uL
took up also the mantle of Elijah—The transference of
the propliet, but by the direct hand of God. IS. he arose, and went datvn with him—A marvellous instance of
this proplietic 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. 14r-18. smote the waters—The waving of the mantle on the
laith and obedience. Though he well knew how obnoxious
bis presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own
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 Elijah, as now the prophet
lips, the unwelcome tidings conveyed by the messengers.
17, 18. Ahaziah Dies, and is Succeeded by Jehobam.
II, Jehorain—The bL-ollier sf Ahaziah (see on ch. 3. 1).
of Israel. 16-18. fifty strong men, let them go, we pray
thee, and seek thy master—Though the young propliets from Jericlio had seen Elijah's miraculeus passage of the Jordan, they had not witnessed the ascension. Tliey imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would
Ver. I-IO. Elijah Divides Jobdan. 1. when the Iiord would take up Eaijah—A revelation of this event had been made to tlie prophet ; but, unknown to him, it had also been revealed to his disciples, and to Elisha in
particular, who kept constantly beside him. GUgal— 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 Elijali had founded, notwithstanding that place was the headquar-
still be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
19-25. Elisha Heals the Waters. 30. 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 futu'i-e time. Tlie pouring in of the
ters of the calf-worship, and at Jericho there was another. In travelling to these places, which he had done through the impulse of the Spirit (u. 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 tlie 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, In going to which, they were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honour of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to 80 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. 3. take away thy taster from thy head—An allusion to the custom of Bcholars sitting at tlie feet of their master—the latter being over their heads (Acts 22. 3). 8. Elijah took his mantle, and wrapped It together, and smote the 'waters—Like the rod of Moses, It had the divinely opera-
salt was a symbolic act with which Elisha accompanied
tlie word of the Lord, by Which the spring was liealed.
[Kf.il.] 33, 24. tliere came forth little children—^. e., the Idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's transla-
tion, 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 befel them was God^s Interference to uphold his newly-invested prophet.
'Ver. 1-3. Jehoram's Evil Reign Over Israel. 1. Jehoram tlie son of Aliab began to reign over Israel in Samaria the eighteenth year of Jehosliaphat—(cf. 1 Kings 2^2. 51). To reconcile the statements in the two pas-
sages, we must suppose that Ahaziah, having reigned during the seventeentli, and greater part of the eighteenth year of Jehoshapliat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two yeare 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 Jelioshaphat, his ally, he abolished idolatry in itf gross form, and restored the sj'mbolic worsliip 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.
flng power of the Spirit. 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 tliat God, at his entreaty, would grant it. let a double portion of thy spirit I>« upon me—Tills 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 tlie prophetic spirit; for Kllsha was neither superior to, nor perhaps equally great with, his prertocpssor. But the phrase, " a double portion," was applied to the first-born, and therefore Elisha's request was, simply, to be heir to the proplietic office and gifts of his master. 10. thtfU hast a«ked a hard tiling An extraordinary blessing which /cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of v/liich would keep him in the attitude of an anxious waiter, as well as suppliant for the favour.
4, 5. Mesha, King op Moab, Rebels. 4-6. Dlesha, king of Moab, &c.—His dominions, embracing an extensive pasture country, he paid, as annual tribute, the wool of 100,000 lamlis and 100,000 rams. It is still common in the East to pay custom and taxes in the fiuits or natural produce of the land. .5. king of Moab rebelled This is a repetition of ch. 1. 1, in order to introduce an account of the confederate expedition for cru.sliing this revolt, which had been allowed to continue nuclieoked during the short reign of Ahaziah.
11-18. He is Taken up to Heaven in a Chahiot of Fire. 11. Iichold, there appeared a chariot of fire, and horses of lire—Some bright effulgence, which, in the eyes of tlie spectators, resembled those objects, went up by a whirlwlnfl—A tempest or storm-wind accompanied with vivid flashes of fire, figuratively used for the Divine
Judgments (Isaiah 29. 6). VZ. Elisha saw it, and he cried. My father—t. e., spiritual father, as the pupils of the propliets are called their sons, the chariot of Israel, and the horsemen thereof—i. e., tliat as earthly kingdoms are dependent for their defence and glory upon warlike preparations, there a single prophet had done more for tlie preservation and prosperity of Israel than all her chariots'and horsemen, took hold of his own clothes »nd rent them-In token of bis arlef for his loss. 13. He
6-24. Elisha Promises Water and Victory over Moar. O. King Jehoram . . . numbered Israel—Made a levy from his own sulijects, and at tlie same time sought an alliance with Jehoshapliat, wliich, as on the former occasion with Ahab, was readily promised (I Kings 22. 4).
8, 0. AVhich way shall we go 1 Aud he answered, The way througli the wilderness of Edom—Tliis was i< long and circuitous route, by the soutliern bend of tlie Deail Sea. Jehoshaphat, however preferred It, partly becanw
Riiha Promises Vu tory over Moab. 2 KINGS IV. Raises the Dead Son of the Shunammite,
of the proplicts—^They were allowed to marry as well aa the priests and Cevites. 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 lor his family, the creditor Is come to take unto him my two song 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 sei-ve him as bonc^nen till the year of jubilee should set him free. a. a pot^Or ci-uet 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, she 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. 6. the oil stayed—t. e., ceased to multiply ; the benevolent object for which the miracle had been wrought having been accomplished.
the part of the Moabite territory at which they would arrive, was the most defenceless ; and partly because he would thereby enlist, in the expedition, the forces of the King of Edom. But, in penetrating the deep, rocky
•'alley of Ahsy, which forms the boundary between Edom and Moab, the confederate army were reduced, both man and beast, to the greatest extremities for want of water. They Were disappointed by finding the wady of this val-
ley, the brook Zered (Deuteronomy 2. 13-18) [Robinson],
drj'. Jehoram was in despair. But tlie pious mind of Jehoshaphat inqviired for a prophet of the Lord; and, on being informed that Elisha was at hand, " the three kings went down to him ;" i. e., to his tent, whicli 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, and knowing his stern temper. 11. -which poured water on the hands of Klijah— i. e., was his servant—this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us. 13. 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 sootlisayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of tlie 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
8-17. Promises a Son to thk Shunammite. 9. EUlsha passed to Shunein—Now Sulam, in the plain of Esdrae-
lon, at the sonth-western base of Little Hermon. The prophet, in his journey, was often entertained here t)y one of its pious and opulent inhabitants. 10. Let ns make a
little chamber—Not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2 Stiniuel IS. 33;
I Kings 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 lotlgers for a night, and, from its seclusion, convenient for study and retlren\ent. 13. what Is to be done for thee 1—"Wishing to testily his gratitude for the hospitable attentions of this family, he announced to her the birth of a son " about this time next year." Th& Interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas or disgrace with barrenness, and cherish a more ardent ilesire
talie any interest in Jehoram. 15. bring me a minstrel —Tlie effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering on their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus, the hand of the
liOi-d—A phrase significantly implying that the gift of prophecy was not a natural or inlierent <:ift, but conferred by the power and grace of God. 16. Make this valley fall of ditches—Capable of holding water. 17. Ye shall not see wind—It is common in the East to spealt of seeing wind, from tlie clouds of straw, dust, or sand, that are often whirled into the air, after a long drouglit. !40. when the meat offering was offered—i. e., at tlie time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occa-
for children than women in any other part of the world (Genesis 18. 10-15).
18-37. RAiSfcS HER Dead Son. 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 inflammSitory fever are the symptoms of the disease, which Is often
fatal, aa. she called unto her husband—Her heroic concealment of the death from her hushaiul is not the
sion, as on a similar one by Elijah (1 Kings IS. 3U). 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 cloud-burst took place, by which the wady was at once filled, without tlieir either seeing llie wind or tlie rains. The Divine interposition was sliown by introducing the laws of nature to the determined end in the predetermined waj-. [Keil.] It brought not only aid to the Israelitish army in their dis-
least interesting feature of the story, a*. Drive, and go for»vnr«l—It Is nsual for women to ride on asses, accompanied b.v a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistres-s. The Shunammite had to ride K journey of five or six honrs to the top of Carmel. 36. And slie answered. It Is well—Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss lor the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped notin herascent till she had disburdened her heavy-laden
tress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red lilte blood, concluded the confederate kings liad quarrelled and deluged the
spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of dlsrespe<'t to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwtielmed with some unknown cause of distres,s. How great Is a mother's love! how wondrous are the works of rrovWh'nce ! The Sliur.animlte had not sought a son from the propliet—her child was. In every resi)ect, the free gift of (Jod. AVas she tlu'ii allowed to rejoice in the possession for a little, onl.v to be picn-ed with sorrow by seeing the corpse of the clierished boyT
field with their mutual slaughter; so tliat, rusliing to
tlieir 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 tIieEast(r'.2t). 'Z5, Klr-harcseth—(Now Kerak) —Castle of Moab—then, probably, the only fortress in the
kand. ^7. took his eldest sou that should 'lave rel{;ned in his stead, and offered him for a burnt offering, Jfn;— Uy tills deed of horror, to which tlie allied army drove The Icing of Moab, a Divine Judgment came upon Israel
that Is, the besiegers feared the anger of God, which they
Perish, doubt and unlxMlef! This event happened that "the works of God should bo made ilianllest" lu his prophet, "and lor the glory of God." a9. take my sfaflT, and lay ... on the fn<-e of the child—The staff WttS probalily an oIli(;lnl rod of a certain form and size. Ne«iroinancers used to sen<l their stiitf with orders to the
liad incurred by giving occasion to the luiman sacrifice forbidden in the law (Leviticus 18.21; 20. 3), and hastily (alsed the siege.
iiicsseiigers to let It come in contact with nothing by the way lhal might dissipate or destroy the virtue Imparteti
Ver. 1-7. Elihha Auoments the Winow's Oit.. 1. there cried a eertulu woiuuu of the wives of tlie sons
KaavMn't Leprusy. 2 KINGS V. He is Sent to Jordan, and Healed,
8; ch. 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. 5. ten talents of silver—£3121 ; 6000 shekels of gold; a large sum, of uncertain value, ten changes of raiment—Splendid dresses, for festive occasions—the honour being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on after another, in the same night* 7. when the king of Israel had read the letter, he rent his clothes—Accoi ding to an ancient practice among the Eastern people, the main oljjeet only was stated in the letter tliat was carried by the party concerned, whilst other circumstances were left tm 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.
U> It. Some have thought that, Elisha himself entertained
Bl milar ideas, and was under an Impression tliat the actual application of his stalf would serve as well as the touch
ol his hand. But tliis is an imputation dishonourable to the character of the prophet. He wislied to teach the Bbunammite, who obviously placed too great dependence npon him, a memorable lesson to looli to God. By sending his servant forward to lay his staff on tlie cliild, he raised her 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 (Lulie 10. 1); but the ex-
ercise of faith and prayer. The act of Gehazi was allowed
to fail, in order to free the Shunammite, and tlie people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any pet-son, or in any rod, and 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. 3*. lay upon tlie child, Ac—(see on 1 Kings 17. 21 ; Acts 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. 35. the child neezed 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 tlie most part performed instantaneously; but sometimes,
8-15. Elisha Sends Him t6 Jordan, and He is Healed. 6. Wheik Elisha the man of God liad l^eard that the king of Israel had rent his clothes, that he sent to the king, saying, . . . let him come to me—This was the grand and ultimate object to which, in the providence of God, the journey of Na.T,man was subservient. On tlie Syrian general, with his imposing retinue, arriving at the propliet's house, Elisha sent him a message to "go and wasli in Jordan seven times." This apparently rude reception to a foreigner of so liigli dignity, incensed Naaman to such a degree that he resolved to depart, scornfully boasting that "the rivers of Damascus were better tlian all the waters of Israel." 11. strike his hand over the place—i.e., wave it over the diseased parts Of his body. It was anciently, and still continues to be, a very prevalent superstition in the East, tliat tlie hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it. 13. Abana and Pharpar —The Barrady and one of its five tributaries—uncertain which. The waters of Damascus are still as highly extolled by tlieir inhabitants for their purity and coldness. 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 cure^i. 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.]
also, they were advanced progressively towards completion (1 Kings 18. 44, 45 ; Mark 8. 24. 25).
38-11. Heals Deadly Pottage. 38. there was a dearth in the land—(see on ch. 8. 1). the sons of the prophets were sitting before him—When receiving 'instruction, the scholars sat under their masters. Tliis re-
fers to tlieir being domiciled under the same roof (cf. ch.
6. 1). set on the great pot—As it is most likely tliat the Jewish would resemble the Egyptian " great pot," it is seen by tlie monumental paintings to have been a. large goblet, witli two long legs, which stood over the fire on the floor. The seetlied pottage consisted of meat cut into
BDoall pieces, mixed with rice or meal and vegetables. 39. went into the field to gather herbs—Wild herbs are very extensively used by the people in the East, even hy those who possess kitchen-gardens. The fields are daily searched for mallow, asparagus and other wild plants, •wild vine—lit., " the vine of the field," supposed to be the cotocynlh, a cucumber, which, in its leaves, tendrils and
fruit, bears a strong resemblance to the wild vine. Tlie "gourds," or fruit, are of the colour and size of an orange, bitter to the tat-te, causing colic, and exciting the nerves; largely eaten, 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, or plaid, is thrown loosely over the left shoulder, and fastened under the right arm, so as to form a lap or apron.
15-19. Elisha Refuses Naaman'S Gifts. 15. he returned to the man of God—After the miracnlous cure, Naaman returned to Elisha, to whom he aclinowledged 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 actuate<i by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (ch. 4. 42), respectfully but firnily declined them on this, being desirous that the Syrians should see the piety of God's servants, and tlieir superiority to all worldly and selfish motives in promoting the honour of God and the interests of true religion. 17. two mnles' burden of earth—With which to make an altar (Exodus 20. 24) to the God of Israel. What was his motive or his purpose in this proposal, whether he thought that God could be acceptably worshipped only on his own soil, or he wished, when far away from the Jordan, to have Mie earth of Palestine tp rub himself with, which the Orientals use as a substitute for water; and .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 th\s hoi}/ eartfi for his nightly pillow, it Is not easy to say. It Is not strange to find such notions in so newly a converted heathen. 18. goeth into the house of Rimmon—A Syrian deity; probably the sun, or the planetary system, of whloh a
42-44. Satisfies a Hundred Men with Twenty Loaves. 43. they shall eat, and sliall leave thereof— This was not a miracle of Elisha, but only a prediction of one l)y the word of the Lord, and thus it differed widely from those of Christ (Matthew 15. 37 ; Mark 8. 8; Luke 9. 17; John 6. 12).
Ver. 1-7. Naaman'S Lepuosy. 1. Naaman, captain of the host of the king of Syria, was a great man with his master—Highly esteemed for Ills military character and success, and hononrable—Hather, "very rich." but he was a leper—This leprosy, which, in Israel, would have excluded him from society, did not affect liis free Intercourse In the court of Hyrla. 2. a llUle maid—Who had been captured In one of tlie many predatory Incursions which were then made by the .Syrians ou the uorUiern border of Israel (see on 1 Samuel 30.
Misha Causes Iron to Smm. 2 KINGS VI. Ben-hadad Beiiogtt Samaria.
pomegranate {Heb., Rimmon) was the symbol. leaneth on my liand i. e., ineauing the service which Naaman rendered as tlie attendant of his sovereign. Elislia'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 {v. 19) the parting benediction.
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 ch. 2. 12) ; and their fiery nature denoted their supernatural origin; for
fire, the most ethereal of earthly elements, is the n ost appropriate symbol of the Godhead. [Keil.]
18-23. His Army Smitten with Blindness. 18. Smlt« 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 on Genesis 19.
20-27. Gehazi, by a Lie, Obtains a Present, but is Smitten with Leprosy. 30. 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 in dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he hart not left the house, give a most unfavourable impression of Gehazi's character. 33. tn two bags—People in the East, when travelling, ^ave their money, in certain Bums, put up in bans. 37. leper as white as snow—(See on Leviticus 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, 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.]
11), that they did not perceive or recognize him to be the object of their search. 19. this is not the waj-, 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, wliich has always been deemed lawful in war. he led them Into Samaria—"When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opene<l, and they then became aware of their defenceless 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 a 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 <>f the sword, much more those wliom the miraculous power and providence of God had unexpectedly placed at liis disposal. In such circumstances, kind and hospitable treatment was every way more becoming in Itself, and would be productive of the "best eflects. It would redound to the credit of the true religion, which Inspired such an excellent spirit Into
Ver. 1-7. Elisha Causes Iron to Swim. 1. the place where we dwell with thee Marg., "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. 3. Let us go, we pray thee, onto Jordan—Whose wooded banks would furnish plenty of timber. 5. it was borrowed lit., 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. 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. Resides, the Jordan is at Jericho so deep and rapid, that there was 1000 chances to 1 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 theorj' must be rejected. "The Iron did swim"—only by the miraculous exertion of Elisha's power.
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 v,
'£i shows that these salutary effects were fully realized. A moral conquest had been gained over the Sj rians.
2l-;ii. Ben-hadad Besieges Samaria. Ben-hadad besieged Samaria—This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness. (1 Kings 20.42.) 35. an ass's head was sold for fourscore pieces of silver—Though the ass was deemed unclean food, necessity might warrant their violiition of a positive law when mothers, iu their extremity, were found violating the law of nature. The head was the worst part of the animal. Elglity pieces of silver, equal to £5 bs. the fourth part of a cab—A cub was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d. "Dove's dung" is tliought by Bociiart to be a kind of pulse or pea, common iu Judea, and still kept In the store-houses of Cairo and Damascus, and other places, for the ftse of it by pilgrim caravans; by Linn.(BUS, and other botanists, it is said to be the root or white bulb of the plant Oi~nithogalmn u»»- bcUntum, Star of Bethlehem. The sacred historian does not sny that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given. 30. as the king was passing—To look nt the defences, or to give some necessary orders for manning the walls. 39. we boiled my sou, and did eat him—(See on Deuteronomy '^'S. St.) 30. had sackcloth within upon his Heslk—Tlie horrid
8-17. Discloses the Kino of Syria's Counsel. 8. the king of Syria warred against Israel—This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on ditterent parts of the country. Elisha apprised King Johoram of the secret purpose of the ent mj'; so, by a(loi)ting precautionary measures, he was always enabled to anticipate and defeat theirattacks. The frequency of his disappointments having led tlie Syrian king to suspect soing of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose appreliciision he forthwith determined to efl;'ect. This resolution was, of course, groundedV)n the belief that however great the knowledge of Elisha miglit be, if seized and kept a prisoner, he could no longer give information to the king of Israel. 13. IJotlian—Or Dotliaim, a little north of Samaria (see on Genesis .17. 17). 1-5. his servant said unto him, Alas, my master! how shall we do ?—On the Syrian detachment surrounding tlie place by night, for the apprehension of tlie prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since CJehazi's dismissal, and, consequently, had little or no experience of his master's powers. His faith was easily slialcen by so unexpected an alarm. 17. S^llsha prayed, and said, O T^oitl, I pray thee, opt^n his eyes that lie may sec—The Invisible guard of angels that <'ncompass and defend us (Psalm 3(. 7). The oiicnlng 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
nx'ltal of this domestic tragedy led the king soon after to rend his garment, in consequence of whieli it was discovered that he wore a penltental shirt of hair-cloth, rt
Is more than doubtful, however, if he was truly humblod on account of his own and the nation's sins, otherwise Ue would not have vowed vengeance on the propliet's Hie. 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 i-^celvlng the expected relief, regarded Kllsha who had prove<^ talse and faithless as tlie cause of all the prutraetexl dlstr«wi.
Elitha Prophesies Plenty in Samaria. 2 KINGS VII, VIII. Hazael Kills Ben-hadad, and Succeeds Mm
33. Bat Ellsha gat in Ma bonse, and tlie elders gat with him—The latter clause of v. 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 re-
spoken." The repetition of Elisha's direction to the Shnnammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chaps. 5. and 6. the Lord hatit called for a famine—All such calamities are chastisements inflicted by the hand of God ; and this famine was to be of double duration to that one which happened in the time of Elijah (James 5.17)—a just Increase of severity, sinoe the Israelites still continued obdurate and Incorrigible, under the ministry and miracles of Elisha (Leviticus 26.
ligion. A meeting, probably a prayer-meeting, of those was held in tlie house where he lodged, for he had none of his own (1 Kings 19.20,21); and them he not only apprised of the king's design against himself, but disclosed
21, 21, 28). ^. she sojourned in the land of tlie Philistines seven years—Their territory was recommended to her, from its contiguity to her usual residence; and now, that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less oflfensive to the king of Israel than going to sojourn in Judali. 3. slie went forth to cry unto the king for her house and for her land—In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated to the crown. No statute in the law of Moses ordained t!i:it alienation. But tlie innovation seems to have been adopled in Israel. 4. the king talked with Gehazi—Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elislia, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Sluinammite's son, when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to aflbrd her every facility in the recovery of her family possession out of the hands of the occupier.