12 And one of them said, Not one of us, my lord king; but Elisha, the prophet in Israel, gives the king of Israel news of the words you say even in your bedroom.
But there is a God in heaven, the unveiler of secrets, and he has given to King Nebuchadnezzar knowledge of what will take place in the last days. Your dreams and the visions of your head on your bed are these: As for you, O King, the thoughts which came to you on your bed were of what will come about after this: and the unveiler of secrets has made clear to you what is to come. As for me, this secret is not made clear to me because of any wisdom which I have more than any living man, but in order that the sense of the dream may be made clear to the king, and that you may have knowledge of the thoughts of your heart.
And she said to her master's wife, If only my lord would go to the prophet in Samaria, he would make him well.
Then his servants came to him and said, If the prophet had given you orders to do some great thing, would you not have done it? how much more then, when he says to you, Be washed and become clean? Then he went down seven times into the waters of Jordan, as the man of God had said; and his flesh became like the flesh of a little child again, and he was clean. Then he went back to the man of God, with all his train, and, taking his place before him, said, Now I am certain that there is no God in all the earth, but only in Israel: now then, take an offering from me.
And the man of God sent to the king of Israel, saying, Take care to keep away from that place, for the Aramaeans are waiting there in secret. So the king of Israel sent to the place where the man of God had said there was danger, and kept clear of it more than once.
<To the chief music-maker. A Psalm. Of David.> O Lord, you have knowledge of me, searching out all my secrets. You have knowledge when I am seated and when I get up, you see my thoughts from far away. You keep watch over my steps and my sleep, and have knowledge of all my ways. For there is not a word on my tongue which is not clear to you, O Lord.
Say not a curse against the king, even in your thoughts; and even secretly say not a curse against the man of wealth; because a bird of the air will take the voice, and that which has wings will give news of it.
Cursed are those who go deep to keep their designs secret from the Lord, and whose works are in the dark, and who say, Who sees us? and who has knowledge of our acts?
He is the unveiler of deep and secret things: he has knowledge of what is in the dark, and the light has its living-place with him. I give you praise and worship, O God of my fathers, who have given me wisdom and strength, and have now made clear to me what we were requesting from you: for you have given us knowledge of the king's business.
And the king made answer to Daniel and said, Truly, your God is a God of gods and a Lord of kings, and an unveiler of secrets, for you have been able to make this secret clear.
O Belteshazzar, master of the wonder-workers, because I am certain that the spirit of the holy gods is in you, and you are troubled by no secret; this is the dream which I saw: make clear to me its sense. On my bed I saw a vision: there was a tree in the middle of the earth, and it was very high. And the tree became tall and strong, stretching up to heaven, and to be seen from the ends of the earth: Its leaves were fair and it had much fruit, and in it was food enough for all: the beasts of the field had shade under it, and the birds of heaven were resting in its branches, and it gave food to all living things. In the visions of my head on my bed I saw a watcher, a holy one, coming down from heaven, Crying out with a loud voice; and this is what he said: Let the tree be cut down and its branches broken off; let its leaves be taken off and its fruit sent in every direction: let the beasts get away from under it and the birds from its branches: But keep its broken end and its roots still in the earth, even with a band of iron and brass; let him have the young grass of the field for food, and let him be wet with the dew of heaven, and let his part be with the beasts. Let his heart be changed from that of a man, and the heart of a beast be given to him; and let seven times go by him. This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men. This dream I, King Nebuchadnezzar, saw; and do you, O Belteshazzar, make clear the sense of it, for all the wise men of my kingdom are unable to make the sense of it clear to me; but you are able, for the spirit of the holy gods is in you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Kings 6
Commentary on 2 Kings 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
2Ki 6:1-7. Elisha Causes Iron to Swim.
1. the place where we dwell with thee—Margin, "sit before thee." The one points to a common residence—the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.
2. Let us go, we pray thee, unto Jordan—whose wooded banks would furnish plenty of timber.
5. it was borrowed—literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.
6. cut down a stick, and cast it in thither—Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.
the iron did swim—only by the miraculous exertion of Elisha's power.
2Ki 6:8-17. Discloses the King of Syria's Counsel.
8-12. the king of Syria warred against Israel—This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.
13. Dothan—or, "Dothaim," a little north of Samaria (see on Ge 37:17).
15. his servant said unto him, Alas, my master! how shall we do?—When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.
17. Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see—The invisible guard of angels that encompass and defend us (Ps 34:7). The opening of the eyes, which Elisha prayed for, were those of the Spirit, not of the body—the eye of faith sees the reality of the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the divine power (see on 2Ki 2:12); and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the most appropriate symbol of the Godhead [Keil].
2Ki 6:18-23. His Army Smitten with Blindness.
18. Smite this people, I pray thee, with blindness—not a total and material blindness, for then they could not have followed him, but a mental hallucination (see Ge 19:11) so that they did not perceive or recognize him to be the object of their search.
19-23. This is not the way, neither is this the city—This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.
he led them to Samaria—When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of 2Ki 6:23 shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians.
2Ki 6:24-33. Ben-hadad Besieges Samaria.
24. Ben-hadad … besieged Samaria—This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (1Ki 20:42).
25. an ass's head was sold for fourscore pieces of silver—Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s.
the fourth part of a cab—A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.
dove's dung—is thought by Bochart to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by Linnæus, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.
26. as the king was passing—to look at the defenses, or to give some necessary orders for manning the walls.
29. we boiled my son, and did eat him—(See on De 28:53).
30. had sackcloth within upon his flesh—The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.
32. But Elisha sat in his house, and the elders sat with him—The latter clause of 2Ki 6:33, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (1Ki 19:20, 21); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance.