서론
无标题
英文原文
Relief is here brought to Samaria and her king, when the case is, in a manner, desperate, and the king despairing. I. It is foretold by Elisha, and an unbelieving lord shut out from the benefit of it, 2Ki 7:1,2. II. It is brought about, 1. By an unaccountable fright into which God put the Syrians (2Ki 7:6), which caused them to retire precipitately, 2Ki 7:7. 2. By the seasonable discovery which four lepers made of this (2Ki 7:3-5), and the account which they gave of it to the court, 2Ki 7:8-11. 3. By the cautious trial which the king made of the truth of it, 2Ki 7:12-15. III. The event answered the prediction both in the sudden plenty (2Ki 7:16), and the death of the unbelieving lord (2Ki 7:17-20); for no word of God shall fall to the ground.
1-2
Elisha Foretells the Relief of Samaria (891 BC)
以利沙预言撒玛利亚得解围（主前891年）
¹ 以利沙说：你们要听耶和华的话，耶和华如此说：明日约到这时候，在撒玛利亚城门口，一细亚细面要卖银一舍客勒，二细亚大麦也要卖银一舍客勒。 ² 有一个搀扶王的军长对神人说：即便耶和华使天开了窗户，也不能有这事。以利沙说：你必亲眼看见，却不得吃。
这里，一、以利沙预言：撒玛利亚城虽已陷于极大的窘迫，但在二十四小时之内，他们必得丰足，王下7:1。以色列王对此绝望，等候已不耐烦；正当事情坏到极处之时，以利沙便发了这预言。人到山穷水尽，正是神彰显自己大能的良机；他为他百姓出手的时候，正是他们力量用尽之时（申32:36）。当他们已经断绝指望，帮助却临到了。人子来的时候，遇得见世上有信心吗？路18:8。王说：我何必再仰望耶和华呢？或许有些长老也已要说同样的话：以利沙说，好吧，你们既听见这些人所说的，现在你们要听耶和华的话，听他怎么说，听见就要留意、相信：明日，五谷必在撒玛利亚城门口按平常的价钱出售；就是说，围困必被解除，因为城门必再开放，集市必照旧在那里举行。平安的归回正是这样描述的（士5:11）：那时,耶和华的民必下到城门，在那里买卖。2. 由此而来的结果，必是大大丰足。这丰足假以时日本会自然临到，但五谷竟在如此短的时间内变得这样廉价，却远超人所能想象的。虽然以色列王刚才还威胁要取以利沙的性命，神却应许保全他的性命和他百姓的性命；因为罪在哪里显多，恩典就更显多了。
二、当时在场的一位以色列贵胄公然表明他不信这预言，王下7:2。他是王所宠爱的臣子，作王右手的人，王所倚靠的，就是说王甚倚重他的谋略，对他寄以厚望。他认为这事绝不可能，除非神从天降下五谷，像从前降吗哪一样；非要重演摩西的神迹他才肯信，纵然以利亚的神迹本足以应付他这意念，就是使坛里的面增多。
三、为他的不信所定的公正报应，乃是他必看见这大大的丰足以折服他，却得不到享用以慰藉他。请注意，不信是一种罪，人藉此大大羞辱并触怒神，又使自己丧失神为他们所定的恩惠。发怨言的以色列人看见了迦南，却因不信不得进入。（帕特里克主教说）那不信永生应许之人的结局，也必如此；他们必从远处看见它——亚伯拉罕远远地看见，却永不得尝到；因为他们若不肯从心里领受神的话，便丧失了那应许的益处。
英文原文
Elisha Foretells the Relief of Samaria (891 BC)
¹ Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.
² Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.
Here, I. Elisha foretels that, notwithstanding the great straits to which the city of Samaria is reduced, yet within twenty-four hours they shall have plenty, 2Ki 7:1. The king of Israel despaired of it and grew weary of waiting: then Elisha foretold it, when things were at the worst. Man's extremity is God's opportunity of magnifying his own power; his time to appear for his people is when their strength is gone, De 32:36. When they had given over expecting help it came. When the son of man comes shall he find faith on the earth? Lu 18:8. The king said, What shall I wait for the Lord any longer? And perhaps some of the elders were ready to say the same: "Well," said Elisha, "you hear what these say; now hear you the word of the Lord, hear what he says, hear it and heed it and believe it: to-morrow corn shall be sold at the usual rate in the gate of Samaria;" that is, the siege shall be raised, for the gate of the city shall be opened, and the market shall be held there as formerly. The return of peace is thus expressed (Jdg 5:11), Then shall the people of the Lord go down to the gates, to buy and sell there. 2. The consequence of that shall be great plenty. This would, in time, follow of course, but that corn should be thus cheap in so short a time was quite beyond what could be thought of. Though the king of Israel had just now threatened Elisha's life, God promises to save his life and the life of his people; for where sin abounded grace doth much more abound.
II. A peer of Israel that happened to be present openly declared his disbelief of this prediction, 2Ki 7:2. He was a courtier whom the king had an affection for, as the man of his right hand, on whom he leaned, that is, on whose prudence he much relied, and in whom he reposed much confidence. He thought it impossible, unless God should rain corn out of the clouds, as once he did manna; no less than the repetition of Moses's miracle will serve him, though that of Elijah might have served to answer this intention, the increasing of the meal in the barrel.
III. The just doom passed upon him for his infidelity, that he should see this great plenty for this conviction, and yet not eat of it to his comfort. Note, Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them. The murmuring Israelites saw Canaan, but could not enter in because of unbelief. Such (says bishop Patrick) will be the portion of those that believe not the promise of eternal life; they shall see it at a distance—Abraham afar off, but shall never taste of it; for they forfeit the benefit of the promise if they cannot find in their heart to take God's word.
3-11
The Siege of Samaria Raised (891 BC)
撒玛利亚之围被解（主前891年）
³ 在城门那里有四个长大麻疯的人，他们彼此说：我们为何坐在这里等死呢？
⁴ 我们若说，进城去吧！城里有饥荒，必死在那里；若在这里坐着不动，也必是死。来吧，我们去投降亚兰人的军队，他们若留我们的活命，就活着；若杀我们，就死了吧。
⁵ 黄昏的时候，他们起来往亚兰人的营盘去；到了营边，不见一人在那里。
⁶ 因为主使亚兰人的军队听见车马的声音，是大军的声音；他们就彼此说：这必是以色列王贿买赫人的诸王和埃及人的诸王来攻击我们。
⁷ 所以，在黄昏的时候他们起来逃跑，撇下帐棚、马、驴，营盘照旧，只顾逃命。
⁸ 那些长大麻疯的到了营边，进了帐棚，吃了喝了，且从其中拿出金银和衣服来，去收藏了；回来又进了一座帐棚，从其中拿出财物来去收藏了。
⁹ 那时，他们彼此说：我们所做的不好！今日是有好信息的日子，我们竟不作声！若等到天亮，罪必临到我们。来吧，我们与王家报信去！
¹⁰ 他们就去叫守城门的，告诉他们说：我们到了亚兰人的营，不见一人在那里，也无人声，只有拴着的马和驴，帐棚都照旧。
¹¹ 守城门的叫了众守门的人来，他们就进去与王家报信。
这里告诉我们：
I. 撒玛利亚的围困如何在傍晚、临近夜色之际被解（王下7:6,7），不是倚靠势力，不是倚靠才能，乃是倚靠万军之耶和华的灵，使惊恐临到围城者的心灵。这里没有向他们拔出一把刀，没有流一滴血，他们被击溃不是借着雷轰或冰雹，他们被杀也不像西拿基立在耶路撒冷前的军队那样死于灭命的天使；乃是，1. 主使他们听见车马的声音。围困多坍的亚兰人，他们的视觉受了蒙蔽（王下6:18）。这些人则是听觉受了蒙蔽。因为神知道如何照着他自己的旨意施行在人的各样感官上；正如他造能听的耳、能看的眼，他也照样造聋的、瞎的（出4:11）。这声音究竟是借着天使的服役真实地发于空中，还是仅仅在他们耳中作响，并不确定；无论是哪一样，都是出于神，他从府库中刮出风来，又在人里面造他的灵。车马的景象曾使先知的仆人受了激励（王下6:17），车马的声音却使亚兰的军队惊惶。因为从那不可见之境而来的信息，或是极其安慰人，或是极其可怕的，全看人是与神和好，还是与他为敌。2. 他们听见这声音，便断定以色列王必是从某个外邦势力求得了援军：他贿买了赫人的诸王和埃及人的诸王。据我们所知，埃及王不过一个，至于赫人有什么诸王，无人想象得出；然而正如他们被耳中那可怕的声音所蒙蔽，他们也借着自己对它所作的解释而自欺。他们若以为是犹大王带着他的军队前来，那比起梦想赫人和埃及人的诸王来，倒还更有几分可能。若是他们中间任何人的幻想兴起了这鬼影，他们的理智本可很快将它打消：那被严密围困的以色列王，怎能与那些遥远的君王互通消息呢？他有什么可以贿买他们呢？这样大军的动向，断不可能没有些风声预先传来；然而他们在无可惧怕之处，大大害怕。3. 于是他们全都仓皇逃命，撇下营盘照旧：连那本可加快他们逃跑的马匹，他们也顾不得带走（王下7:7）。他们中间没有一人有足够的心思去派出探子察明这假想的敌人，更没有足够的胆量去面对敌人，纵然敌人已因长途行军而疲乏。恶人虽无人追赶也逃跑。神若喜悦，便能使最大胆、最勇猛的人丧胆，使那最刚强的心战兢。那些不肯敬畏神的，他能使他们因一片飘动的叶子而惊惶。
II. 亚兰人的逃跑如何被四个长大麻疯的人所发觉。撒玛利亚得了拯救，自己却不知道。城墙上的守望者并未察觉敌人的撤退，他们竟是这样无声无息地溜走了。但护理却使用四个长大麻疯的人作报信者，他们因礼仪上的不洁被逐出城外，住在城门之外：犹太人说他们就是基哈西和他的三个儿子；或许基哈西是其中之一，这便使他日后被王留意到（王下8:4）。从这里看，1. 这些长大麻疯的人如何推论出一个决意，要在夜间往亚兰人的营盘走一遭（王下7:3,4）。他们饥饿将要死去，没有人出城来周济他们。他们若进城去，那里一无所有，必死在街上；若坐着不动，必在他们的茅棚里饿死。于是他们决意投奔仇敌，把自己交在他们的怜悯之下：仇敌若杀他们，死于刀下总强如死于饥荒，一死总强如千死；但他们或许会存留他们的活命，把他们当作可怜悯的对象。寻常的智慧便会驱使我们采取那能改善处境、却不致使处境更坏的方法。那浪子决意回到父亲那里——他原有理由惧怕父亲的不悦——也强如在远方因饥饿而灭亡。这些长大麻疯的人断定：「他们若杀我们，我们也不过是死；」那些在另一层意义上能这样谈论赴死的人，是有福的。「我们不过是死，这是至坏的结局，并不是死了还要被定罪，并不是受第二次死的害。」他们照着这决意，在初更时分往亚兰人的营盘去，使他们大为惊奇的是，发觉营盘已全然被弃，里面看不见、也听不见一个人（王下7:5）。护理安排得如此周到，叫这些长大麻疯的人正在亚兰人逃跑之后随即到来，因为他们在黄昏，就是傍晚的薄暮时分逃跑（王下7:7），长大麻疯的人也在薄暮时分到来（王下7:5），如此便没有耽误半点光阴。2. 他们又如何推论出一个决意，要把这事的信息带回城去。他们在所到的头一座帐棚里饱餐一顿（王下7:8），随后便起意要用这掠物使自己发财；但他们随即自责（王下7:9）：「我们所做的不好，竟以报复他们把我们逐出他们社会为名，向我们所归属的群体隐瞒这好信息；将我们逐出的乃是律法，并非他们，因此让我们把这消息带给他们。这消息虽要把他们从睡梦中惊醒，于他们却必如死里复活。」他们自己的良心告诉他们，他们若各自行事、单顾自己，必有祸患临到他们身上。自私狭隘的人不可指望亨通；最有福的好处，乃是我们的弟兄与我们一同分享的好处。他们照着这决意，返回城门，把所发觉的事告诉守门的（王下7:10），守门的便径直把这信息传到王宫（王下7:11），这信息也并不因最先由长大麻疯的人带来而稍减它受欢迎的程度。
英文原文
The Siege of Samaria Raised (891 BC)
³ And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?
⁴ If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die.
⁵ And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.
⁶ For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.
⁷ Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.
⁸ And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it.
⁹ Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.
¹⁰ So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.
¹¹ And he called the porters; and they told it to the king's house within.
We are here told,
I. How the siege of Samaria was raised in the evening, at the edge of night (2Ki 7:6,7), not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers. Here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but, 1. The Lord made them to hear a noise of chariots and horses. The Syrians that besieged Dothan had their sight imposed upon, 2Ki 6:18. These had their hearing imposed upon. For God knows how to work upon every sense, pursuant to his own counsels as he makes the hearing ear and the seeing eye, so he makes the deaf and the blind, Ex 4:11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; which soever it was, it was from God, who both brings the wind out of his treasures, and forms the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, 2Ki 6:17. The noise of horses and chariots terrified the hosts of Syria. For notices from the invisible world are either very comfortable or very dreadful, according as men are at peace with God or at war with him. 2. Hearing this noise, they concluded the king of Israel had certainly procured assistance from some foreign power: He has hired against us the kings of the Hittites and the kings of the Egyptians. There was, for aught we know but one king of Egypt, and what kings there were of the Hittites nobody can imagine; but, as they were imposed upon by that dreadful sound in their ears, so they imposed upon themselves by the interpretation they made of it. Had they supposed the king of Judah to have come with his forces, there would have been more of probability in their apprehensions than to dream of the kings of the Hittites and the Egyptians. If the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieged, hold intelligence with those distant princes? What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great a host; but there were they in great fear where no fear was. 3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was: even their horses, that might have hastened their flight, they could not stay to take with them, 2Ki 7:7. None of them had so much sense as to send out scouts to discover the supposed enemy, much less courage enough to face the enemy, though fatigued with a long march. The wicked flee when none pursues. God can, when he pleases, dispirit the boldest and most brave, and make the stoutest heart to tremble. Those that will not fear God he can make to fear at the shaking of a leaf.
II. How the Syrians' flight was discovered by four leprous men. Samaria was delivered, and did not know it. The watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away. But Providence employed four lepers to be the intelligencers, who had their lodging without the gate, being excluded from the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might cause him to be taken notice of afterwards by the king, 2Ki 8:4. See here, 1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syrians, 2Ki 7:3,4. They were ready to perish for hunger; none passed through the gate to relieve them. Should they go into the city, there was nothing to be had there, they must die in the streets; should they sit still, they must pine to death in their cottage. They therefore determine to go over to the enemy, and throw themselves upon their mercy: if they killed them, better die by the sword than by famine, one death than a thousand; but perhaps they would save them alive, as objects of compassion. Common prudence will put us upon that method which may better our condition, but cannot make it worse. The prodigal son resolves to return to his father, whose displeasure he had reason to fear, rather than perish with hunger in the far country. These lepers conclude, "If they kill us, we shall but die;" and happy they who, in another sense, can thus speak of dying. "We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death." According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, 2Ki 7:5. Providence ordered it, that these lepers came as soon as ever the Syrians had fled, for they fled in the twilight, the evening twilight (2Ki 7:7), and in the twilight the lepers came (2Ki 7:5), and so no time was lost. 2. How they reasoned themselves into a resolution to bring tidings of this to the city. They feasted in the first tent they came to (2Ki 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (2Ki 7:9): "We do not well to conceal these good tidings from the community we are members of, under colour of being avenged upon them for excluding us from their society; it was the law that did it, not they, and therefore let us bring them the news. Though it awake them from sleep, it will be life from the dead to them." Their own consciences told them that some mischief would befal them if they acted separately, and sought themselves only. Selfish narrow-spirited people cannot expect to prosper; the most comfortable advantage is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what they had discovered (2Ki 7:10), who straightway brought the intelligence to court (2Ki 7:11), and it was not the less acceptable for being first brought by lepers.
12-20
Samaria Plentifully Supplied (891 BC)
撒玛利亚粮食丰足（主前891年）
¹² 王夜间起来，对臣仆说："我现在告诉你们亚兰人向我们行了什么事。他们知道我们饿了，所以出营藏在田野，说：'他们出城的时候，我们活捉他们，进入城中。'" ¹³ 有一个臣仆回答说："求你让人牵城里剩下的马中的五匹——看哪，它们与城中剩下的以色列众人一样；看哪，我说，它们甚至与已被消灭的以色列众人一样——让我们打发人去看看。" ¹⁴ 于是他们牵了两辆战车的马；王打发他们去追亚兰军，说："你们去看看。" ¹⁵ 他们就追到约旦河；看哪，满路都是亚兰人慌忙丢弃的衣裳和器具。使者回来，告诉了王。 ¹⁶ 于是百姓出去，掳掠亚兰人的营盘。这样，一细亚细面便卖一舍客勒，二细亚大麦也卖一舍客勒，正如耶和华所说的话。 ¹⁷ 王派那伺候他的军长把守城门；百姓在城门那里将他践踏，他就死了，正如神人奉差遣王下到他那里时所说的话。 ¹⁸ 神人曾对王所说的话应验了——他曾说："明日约到这时候，在撒玛利亚城门口，二细亚大麦要卖一舍客勒，一细亚细面也要卖一舍客勒。" ¹⁹ 那军长回答神人说："看哪，即使耶和华使天开了窗户，能有这事吗？"神人说："看哪，你必亲眼看见，却不得吃。" ²⁰ 这事果然临到他身上：百姓在城门那里将他践踏，他就死了。
这里有：
I. 王怀疑亚兰人撤退是诡计（王下7:12）。他恐怕他们退入埋伏，要把被围困的人引出来，好更轻易地击杀他们。他知道他没有理由指望神为他行这奇事，因为他因着不信和不耐烦已经丧失了神的恩。他也想不出亚兰人有什么理由要逃，因为他或他的随从显然都没有听见吓坏亚兰人的车马声。像他这样在一切所行的路上都没有定见的人，不要想从主那里得什么；不但如此，罪疚的良心害怕最坏的事，叫人多疑。
II. 他们为求得心安、避免中计所采取的措施。他们派出探子去看亚兰人到底如何，结果发现他们确实全都逃了，长官和普通士兵都逃了。他们能借亚兰人因急于逃跑而沿途抛下丢弃的衣裳追踪他们（王下7:15）。进这言的人似乎对百姓所处的悲惨光景感受颇深（王下7:13）；因为他论到那些马——许多已死，剩下的也饿得奄奄一息——就一再重复说："它们与以色列众人一样。以色列素来以人数众多为荣，如今却衰落卑微了。"他建议差五匹马出去，但看来只有两匹马尚可派用，且是战车用的马（王下7:14）。于是耶和华见他百姓之力已去，就为他仆人后悔（申32:36）。
III. 撒玛利亚因掳掠亚兰人的营盘而得丰足（王下7:16）。亚兰人若按近代战争的策略，既不能带走辎重和帐幕，宁可烧毁（正如一国的粮草所常见的那样），也不肯落入敌手；但神定意叫围困撒玛利亚——本为要毁灭它的——反成为它的益处，又叫以色列如今因亚兰人的掳物得富足，正如古时因埃及人的掳物得富足一样。在此请看：1. 罪人为义人积存资财（伯27:16-17），抢夺的必被抢夺（赛33:1）。2. 以色列所想不到的方式得着供应，这应当鼓励我们在最大的绝境中倚靠神的能力和恩慈。3. 以利沙的话连细节也一字不差地应验了：一细亚细面卖一舍客勒；那些掳掠营盘的人不但足够供自己使用，还有多余可低价出售以益于他人，于是连在家等候的也分了掳物（诗68:12，赛33:23）。神的应许可以安然信靠，因为他的话没有一句会落空。
IV. 那位不信的朝臣——曾质疑以利沙话的真实性——之死。神圣的威吓必如神圣的应许一样确实成就。不信的必被定罪与信的必得救同样确实。这位军长：1. 被王委派把守城门（王下7:17），维持秩序，看管分配掳物时不致混乱骚动。王如此信任他，信他的精明和稳重，又如此乐意尊荣他。要作大的，就当服事公众。2. 在城门被百姓践踏而死，或因意外——人潮极多，他正处其中最拥挤之处——或也许因他滥用权力，盛气凌人地拦阻百姓满足饥饿。无论如何，神的公义得了荣耀，以利沙的话得了应验。他看见了丰足，为要使他那不信哑口无言、蒙羞——粮价便宜，并未在天开窗户——他也因此看见了自己妄图限制神的愚妄；但他没有吃到他所看见的丰足。正要充满肚腹的时候，神必将他猛烈的怒气降在他身上（伯20:23），于是在杯到唇边之时被夺去。那些以为被神的应许所戏弄的人，被世界的应许所戏弄，是公道的。信若不能等于看见，看见也不能等于享受。这事在经上重复出现，结局与预言十分详细地相对照（王下7:18-20），为要叫我们特别留意，并学到：（1）神何等深切地在意我们对他的不信任——对他的能力、护理和应许的不信。当以色列说：神能摆设筵席吗？耶和华听见了就发怒。无限的智慧不会被我们的愚妄所限制。神既应许了结局，绝不会不知从何处得着方法。（2）生命和其中的享受何等无定。尊荣和权势不能保护人免于突然且不光彩的死亡。王所倚靠的，被百姓所践踏；自以为是政府支柱的，竟像街市的泥土一样被践踏在脚下。人的荣耀之骄傲常常这样受玷污。（3）神的威吓何等确实，必稳稳地落在有罪、当罚之人的头上。愿万民在伟大的神面前战惧，他践踏君王如泥，是地上君王所可畏的。
英文原文
Samaria Plentifully Supplied (891 BC)
¹² And the king arose in the night, and said unto his servants, I will now show you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city.
¹³ And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see.
¹⁴ They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see.
¹⁵ And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king.
¹⁶ And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD.
¹⁷ And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him.
¹⁸ And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria:
¹⁹ And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.
²⁰ And so it fell out unto him: for the people trode upon him in the gate, and he died.
Here we have,
I. The king's jealousy of a stratagem in the Syrian's retreat, 2Ki 7:12. He feared that they had withdrawn into an ambush, to draw out the besieged, that they might fall on them with more advantage. He knew he had no reason to expect that God should appear thus wonderfully for him, having forfeited his favour by his unbelief and impatience. He knew no reason the Syrians had to fly, for it does not appear that he or any of this attendants heard the noise of the chariots which the Syrians were frightened at. Let not those who, like him, are unstable in all their ways, think to receive any thing from God; nay, a guilty conscience fears the worst and makes men suspicious.
II. The course they took for their satisfaction, and to prevent their falling into a snare. They sent out spies to see what had become of the Syrians, and found they had all fled indeed, commanders as well a common soldiers. They could track them by the garments which they threw off, and left by the way, for their greater expedition, 2Ki 7:15. He that gave this advice seems to have been very sensible of the deplorable condition the people were in (2Ki 7:13); for speaking of the horses, many of which were dead and the rest ready to perish for hunger, he says, and repeats it, "They are as all the multitude of Israel. Israel used to glory in their multitude, but now they are diminished and brought low." He advised to send five horsemen, but, it should seem, there were only two horses fit to be sent, and those chariot-horses, 2Ki 7:14. Now the Lord repented himself concerning his servants, when he saw that their strength was gone, De 32:36.
III. The plenty that was in Samaria, from the plunder of the camp of the Syrians, 2Ki 7:16. Had the Syrians been governed by the modern policies of war, when they could not take their baggage and their tents with them they would rather have burnt them (as it is common to do with the forage of a country) than let them fall into their enemies' hands; but God determined that the besieging of Samaria, which was intended for its ruin, should turn to its advantage, and that Israel should now be enriched with the spoil of the Syrians as of old with that of the Egyptians. Here see, 1. The wealth of the sinner laid up for the just (Job 27:16,17) and the spoilers spoiled, Isa 33:1. 2. The wants of Israel supplied in a way that they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. 3. The word of Elisha fulfilled to a tittle: A measure of fine flour was sold for a shekel; those that spoiled the camp had not only enough to supply themselves with, but an overplus to sell at an easy rate for the benefit of others, and so even those that tarried at home did divide the spoil, Ps 68:12, Isa 33:23. God's promise may be safely relied on, for no word of his shall fall to the ground.
IV. The death of the unbelieving courtier, that questioned the truth of Elisha's word. Divine threatenings will as surely be accomplished as divine promises. He that believeth not shall be damned stands as firm as He that believeth shall be saved. This lord, 1. Was preferred by the king to the charge of the gate (2Ki 7:17), to keep the peace, and to see that there was no tumult or disorder in dividing and disposing of the spoil. So much trust did the king repose in him, in his prudence and gravity, and so much did he delight to honour him. He that will be great, let him serve the public. 2. Was trodden to death by the people in the gate, either by accident, the crowd being exceedingly great, and he in the thickest of it, or perhaps designedly, because he abused his power, and was imperious in restraining the people from satisfying their hunger. However it was, God's justice was glorified, and the word of Elisha was fulfilled. He saw the plenty, for the silencing and shaming of his unbelief, corn cheap without opening windows in heaven, and therein saw his own folly in prescribing to God; but he did not eat of the plenty he saw. When he was about to fill his belly God cast the fury of his wrath upon him (Job 20:23) and it came between the cup and the lip. Justly are those thus tantalized with the world's promises that think themselves tantalized with the promises of God. If believing shall not be seeing, seeing shall not be enjoying. This matter is repeated, and the event very particularly compared with the prediction (2Ki 7:18-20), that we might take special notice of it, and might learn, (1.) How deeply God resents our distrust of him, of his power, providence, and promise. When Israel said, Can God furnish a table? the Lord heard it and was wroth. Infinite wisdom will not be limited by our folly. God never promises the end without knowing where to provide the means. (2.) How uncertain life and the enjoyments of it are. Honour and power cannot secure men from sudden and inglorious deaths. He whom the king leaned upon the people trod upon; he who fancied himself the stay and support of the government was trampled under foot as the mire in the streets. Thus hath the pride of men's glory been often stained. (3.) How certain God's threatenings are, and how sure to alight on the guilty and obnoxious heads. Let all men fear before the great God, who treads upon princes as mortar and is terrible to the kings of the earth.
这里记载撒马利亚及其王获得拯救；当时局势几乎已经绝望，王也陷入绝望。I. 这拯救由以利沙预先宣告，而一位不信的臣宰被排除在其益处之外，2Ki 7:1,2。II. 这拯救得以成就，1. 是借着神使亚兰人陷入一种不可解释的惊惧（2Ki 7:6），致使他们仓皇退去，2Ki 7:7。2. 是借着四个麻风病人及时发现此事（2Ki 7:3-5），并将消息报告王宫，2Ki 7:8-11。3. 是借着王谨慎地查验此事的真实性，2Ki 7:12-15。III. 事情的结局应验了预言：既应验于骤然临到的丰裕（2Ki 7:16），也应验于那不信臣宰的死亡（2Ki 7:17-20）；因为神的话语没有一句会落空。