서론
無標題
英文原文
In this chapter we have, I. A further account of the wondrous works of Elisha. 1. His making iron to swim, 2Ki 6:1-7. 2. His disclosing to the king of Israel the secret counsels of the king of Syria, 2Ki 6:8-12. 3. His saving himself out of the hands of those who were sent to apprehend him, 2Ki 6:13-23. II. The besieging of Samaria by the Syrians and the great distress the city was reduced to, 2Ki 6:24-33. The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophets and to his prince.
1-7
Iron Made to Swim (893 BC)
鐵浮在水面上（主前893年）
¹ 先知門徒對以利沙說：「你看，我們同你所住的地方太小了。
² 求你容我們往約旦河去，各人從那裏取一根木料，我們在那裏為自己造一個居住之處。」他回答說：「你們去吧。」
³ 有一人說：「求你與僕人同去。」他回答說：「我必去。」
⁴ 於是以利沙與他們同去。到了約旦河，就砍伐樹木。
⁵ 有一人砍伐木料的時候，斧頭掉在水裏，他就呼喊說：「哀哉！我主啊，這斧頭是借來的。」
⁶ 神人問說：「掉在哪裏呢？」他就把那地方指給他看。以利沙砍了一根木頭，拋在水裏，鐵斧就浮上來了。
⁷ 以利沙說：「你拿起來吧。」那人就伸手拿起來了。
此處可以觀察到幾件事，
I. 關於先知門徒，他們的境況和品格。這裏所說的學院看來是在吉甲，因為以利沙當時在那裏（王下四38），而吉甲鄰近約旦河；很可能無論以利沙住在哪裏，先知門徒中能去的都聚集到他跟前，為要得他教導、勸誡和禱告的益處。人人都渴望與他同住、與他相近。那些要做教師的人當盡力尋求最好的學習機會。如今請留意，
1. 他們人數增多，以致不敷使用：這地方太小了（王下六1）——這是好消息，因為這說明許多人加入了他們。以利沙所行的奇事無疑吸引了許多人。也許基哈西被革退之後他們人數更多了，而且看來換了一個更誠實的人在他原來的位置上，負責管理他們的伙食；因為從王下四43那個例子看來，乃縵的事並非基哈西嫉妒主人慷慨的唯一例子。
2. 他們是謙卑的人，不追求華麗或偉大之物。當他們地方不夠用時，他們沒有說要運來香柏木、大理石和巧匠，只說各人取一根木料，搭一個簡陋的棚子或茅屋。先知門徒既然宣稱指望來世的大事，就當知足於今生卑微的事物。
3. 他們是貧窮的人，在權貴中沒有勢力。這說明當時作王的是約蘭，耶洗別也仍在掌權；否則先知門徒地方不夠用時，只需向政府求助，不必自行商議擴建房屋。神的先知很少是世人所寵愛的。不但如此，他們窮到連雇工人的錢也沒有（必須放下功課，親自動工），連買工具的錢也沒有，只能向鄰舍借用。貧窮並非作先知的障礙。
4. 他們是勤勞的人，樂意辛勞。他們不願像懶惰的寄生蟲（我可以說像懶惰的修士）那樣靠別人的勞碌過活，只求院長准他們為自己做工。先知門徒既不可因過度沉浸於默想而使自己不適於行動，更不可因放縱安逸而厭惡勞動。要吃就得做工，否則就得挨餓（帖後三8、10）。不要以為誠實的職業是負擔或貶損。
5. 他們十分敬重以利沙；雖然他們自己是先知，卻對他極為恭敬。（1）沒有他的許可，他們絕不擅自動工建造（王下六2）。我們眾人當謹慎自己的判斷，即便自以為最有理的時候也是如此，並當渴慕比我們更智慧、更有經驗之人的忠告；先知門徒帶他們的父輩同行、在一切要事上在他們指導之下而行動，是特別值得稱讚的——經上級許可。（2）他們不願在沒有他同行的情況下去伐木：「求你與僕人同去（王下六3），不僅在遇急時可給我們意見，也可在我們中間維持秩序，好使我們在你眼前舉止端正。」好門徒渴望常在好的管教之下。
6. 他們是誠實的人，關心使各人得其所當得的。當其中一人失手（少做工的人往往用力過猛）把斧頭甩入水中時，他沒有說：「這是意外，誰能避免呢？是斧柄的毛病，物主該自認倒楣。」不，他深為憂慮地喊叫：哀哉！我主啊，因為這斧頭是借來的（王下六5）。若斧頭是他自己的，他只會因不能再幫助弟兄而難過；但如今，除此之外，他更因不能對物主公平而苦惱——他對物主不僅當公平，更當感恩。注意，我們對所借之物當如對自己之物一般小心，使之不受損害，因為我們當愛鄰舍如同自己，待人如己。這位先知看來很窮，無力賠償斧頭，這使損失更加難受。對誠實的心而言，貧窮最痛切的重擔，不是自己的缺乏或羞辱，而是因此無力償還當還的債。
II. 關於先知之父以利沙。1. 他是個極其謙卑慈憫的人；當先知門徒請他同行時，他便與他們同往樹林（王下六3）。不要有人、尤其是傳道人，以為自己太偉大而不肯俯身行善，當以溫柔待眾人。2. 他是個大有能力的人；他能使鐵浮在水面，違反其本性（王下六6），因為自然界的神不受自然律的束縛。他沒有把斧柄扔向斧頭，而是砍了一根新木頭拋入河中。我們不必用「木頭沉下去把鐵帶上來」來使這奇蹟加倍；木頭作為神聖呼召鐵浮上來的記號已經足夠。神的恩典照樣能使那已沉入這世界淤泥中的鐵石之心浮起，使本性屬地的情感提升到上面的事。
英文原文
Iron Made to Swim (893 BC)
¹ And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us.
² Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye.
³ And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go.
⁴ So he went with them. And when they came to Jordan, they cut down wood.
⁵ But as one was felling a beam, the axe head fell into the water: and he cried, and said, Alas, master! for it was borrowed.
⁶ And the man of God said, Where fell it? And he showed him the place. And he cut down a stick, and cast it in thither; and the iron did swim.
⁷ Therefore said he, Take it up to thee. And he put out his hand, and took it.
Several things may be observed here,
I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (2Ki 4:38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe,
1. Their number increased so that they wanted room: The place is too strait for us (2Ki 6:1)—a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, 2Ki 4:43) that Naaman's case was not the only one in which he grudged his master's generosity.
2. They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this.
3. They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy.
4. They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, 2Th 3:8,10. Let no man think an honest employment either a burden or disparagement.
5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, 2Ki 6:2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum—by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (2Ki 6:3), not only to advise us in any exigence, but to keep good order among us, that, being under thy eye, we may behave as becomes us." Good disciples desire to be always under good discipline.
6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, 2Ki 6:5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts.
II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, 2Ki 6:3. Let no man, especially no minister, think himself too great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (2Ki 6:6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.
8-23
The Syrians Ensnared; the Syrians Generously Liberated (893 BC)
亞蘭人被誘惑；亞蘭人被慷慨釋放（主前893年）
⁸ 亞蘭王與以色列人爭戰，和他的臣僕商議說：「我要在某處某處安營。」
⁹ 神人打發人去見以色列王，說：「你要謹慎，不可從某處經過，因為亞蘭人已下到那裏了。」
¹⁰ 以色列王差人去窺探神人所告訴他所防備的那地方，就這樣防備，不止一兩次。
¹¹ 亞蘭王因這事心裏擾亂，就召了臣僕來，對他們說：「我們中間有誰洩漏與以色列王，你們不指給我嗎？」
¹² 有一個臣僕說：「我主啊我王，無人洩漏，是以色列中的先知以利沙，將王在臥房所說的話告訴了以色列王。」
我們在此看到以利沙憑他說預言的靈服事王，正如他先前幫助先知門徒一樣；因為各樣恩賜與其他才能一樣，都是賜給各人叫人得益處的；人無論有何種行善的能力，就因此成了對智慧人和不智慧人的債戶。此處請留意，
I. 以色列王如何藉着以利沙得知仇敵亞蘭王的一切計謀和動向，比最機警忠誠的探子所能提供的更為有效。亞蘭王若在秘密的軍事會議中決定要在何處突襲以色列邊境——在那裏他認為會是最出其不意、對方最無力抵抗之處——他的軍隊還沒接到命令之前，以色列王已從以利沙得到通知，從而有機會防備禍患；而且不只一次兩次（王下六8-10）。請看：1. 神以色列的仇敗在謀算上何等狡猾，在攻擊上何等不懈。他們說：我們要趁他們不知不覺，進入他們中間殺了他們（尼四11）。2. 這一切謀算神都知道，連最深謀遠慮的也不例外。他不僅知道人所做的，更知道人所打算的，並有許多方法挫敗他們。3. 我們若蒙警告知道危險，因而可以防備，這是極大的恩惠。神先知的工作就是向我們發出警告；我們若受了警告卻不自救，那是自己的過失，血要歸在我們自己頭上。以色列王肯聽以利沙關於亞蘭人所帶來危險的警告，卻不肯聽他關於罪所帶來危險的警告。這類警告大多被人輕忽；人寧願救自己脫離死亡，卻不肯救自己脫離地獄。
II. 亞蘭王如何因此懷恨。他懷疑臣僕中有叛逆者，以為自己的計謀被出賣了（王下六11）。但他的一個僕人——曾從乃縵等人聽聞以利沙奇事的人——斷定必是以利沙將這情報給了以色列王（王下六12）。他既能告訴基哈西他的心思，還有甚麼不能發現的呢？此處，正如先前關於以色列神無限的大能一樣，關於他無限的知識的認信是從亞蘭人口中逼出來的。任何人、在任何地方、任何時間所做、所說、所想的事，都不能逃脫神的鑒察。
¹³ 王說：「你們去看他在哪裏，我好打發人去捉拿他。」有人告訴王說：「他在多坍。」
¹⁴ 王就打發車馬和大軍往那裏去。他們夜間到了，圍困那城。
¹⁵ 神人的僕人清早起來出去，看見車馬軍兵圍困了城。僕人對神人說：「哀哉！我主啊，我們怎樣行才好呢？」
¹⁶ 神人說：「不要懼怕！與我們同在的，比與他們同在的更多。」
¹⁷ 以利沙禱告說：「耶和華啊，求你開他的眼目，使他能看見。」耶和華開了少年人的眼目，他就看見了；看哪，滿山有火車火馬圍繞以利沙。
¹⁸ 敵人下到以利沙那裏，以利沙禱告耶和華說：「求你擊打這些人，使他們眼目昏迷。」耶和華就照以利沙的話擊打他們，使他們眼目昏迷。
¹⁹ 以利沙對他們說：「這不是那道，也不是那城；你們跟我去，我必領你們到所尋找的人那裏。」於是領他們到了撒瑪利亞。
²⁰ 他們進了撒瑪利亞，以利沙禱告說：「耶和華啊，求你開這些人的眼目，使他們能看見。」耶和華開了他們的眼目，他們就看見了；不料，自己竟在撒瑪利亞城中。
²¹ 以色列王見了他們，就問以利沙說：「我父啊，我可以擊殺他們嗎？我可以擊殺他們嗎？」
²² 回答說：「不可擊殺他們。就是你用刀用弓擄來的，豈可擊殺他們嗎？當在他們面前擺上餅和水，使他們吃喝，回到他們主人那裏。」
²³ 王就為他們預備了許多食物。他們吃喝完了，打發他們回到他們主人那裏。從此，亞蘭的軍隊不再犯以色列境了。
此處有，1. 亞蘭王為捉拿以利沙所派的大軍。他查出了以利沙在多坍（王下六13），離撒瑪利亞不遠；他便派一支大軍夜間突襲，要將他死活捉拿（王下六14）。也許他聽說過，從前只派一個五十夫長和他的五十人去捉以利亞時，他們在嘗試中失敗了，因此他派了一支軍隊去對付以利沙，彷彿那從天上降火燒滅五十人的火，不能照樣燒滅五萬人似的。乃縵可以告訴他：以利沙並不住在任何堅固之處，也沒有衛兵護衛，在百姓中也沒有足以引起騷亂的勢力；那麼何必動用這麼大的軍力呢？但他想藉此穩操勝算，尤其是突襲。愚昧人哪！他到底信不信以利沙曾把他的秘密計謀告訴以色列王呢？若不信，他與以利沙有何相干？若信，他怎會以為以利沙不能發現針對他自己的計謀，而且既有在天堂足夠的影響力來發現這些計謀，豈不也有足夠的影響力來挫敗它們呢？那些與神、與神的百姓、與先知爭戰的人，不知道自己做的是甚麼。
II. 先知的僕人見城被亞蘭人圍困時的極大驚慌，以及先知為安撫他、使他脫離恐懼所採的有效方法。看來以利沙習慣叫僕人早起，這是成就事情、把一天的工作在當天做完的方法。他既起來，我們可以推想聽見兵馬的聲響，便張望，發現有軍隊圍困那城（王下六15），無疑大有必勝的把握，以為很快就可以把這個惹麻煩的先知拿到手。如今請留意：1. 他何等驚惶失措。他徑直跑到以利沙那裏，向他報告：「哀哉，我主啊！我們怎麼辦呢？我們完了，想打、想逃都沒用，必然落在他們手中。」他若研讀過當時已有的大衛詩篇，就必學會雖有成萬的百姓來周圍攻擊我，我也不怕（詩三6），不怕雖有軍兵安營攻擊我（詩二十七3）。他若想到自己與主人同在一處——神曾藉主人行了大奇事，主人必不會任憑他落在未受割禮的人手中，而且主人既救了別人，也必救自己——就不至如此手足無措了。他若只說「我當怎樣行？」，就與門徒所說的「主啊，救我們，我們喪命啦」相似；但他不必把主人也列在患難之中，更不必說「我們怎樣行才好呢？」2. 主人如何安撫他。（1）用言語。他對他所說的話（王下六16），也是對神一切忠心僕人說的——當外有爭戰、內有懼怕的時候：「不要懼怕——不要帶着那有折磨和驚惶的恐懼，因為與我們同在的（為要保護我們）比與他們同在的（為要毀滅我們）更多——天使在數目上遠超他們，神在能力上無限超越他們。」當我們在誇大恐懼的原因時，當以清晰、偉大、崇高的思想來認識神和那看不見的世界。神若幫助我們，以下的話我們都知道了（羅八31）。（2）用異象（王下六17）。[1] 看來以利沙十分關心僕人的滿足。好人不僅自己安逸，也願身邊的人安逸。以利沙最近才與舊僕人分開，這個新人剛到他手下服事，還沒有經驗的益處；主人因此願意給他其他有說服力的證據，證明那使用他的全能者也是為他而使用這大能的。注意，信心剛強的人當體恤、憐憫那些軟弱、膽怯的人，並盡力堅固他們的手。[2] 他自己看見安全無虞，別無所求，只願僕人也能看見他所看見的——有天使的護衛環繞他；那作他主人護送直到天門的，也正是保護他抵擋地獄之門的——火車火馬。火既可畏又吞滅；那為保護以利沙而動用的能力，既能威嚇、也能消滅攻擊者。天使既是神的使者，也是他的戰士、他的軍隊（創三十二2）、他的軍團或兵團（太二十六53），為神的百姓效勞。[3] 為使僕人滿足，不必別的，只要開他的眼睛；這正是他禱告祈求並為他得到的：耶和華啊，求你開他的眼目，使他能看見。 他肉身的眼睛已經睜開，並藉此看見了危險。「主啊，求你開他信心的眼睛，使他藉此看見我們所受的保護。」注意，第一， 我們為那些恐懼、灰心的人所能做的最大恩惠，就是為他們禱告，將他們交託給神豐盛的恩典。第二， 我們的眼睛得以睜開，就是我們的恐懼得以平息。在黑暗中我們最易受驚。我們對天上主權和大能看得越清楚，對地上的災禍就越少懼怕。
III. 以利沙對那些來捉拿他的亞蘭軍隊所施的可恥挫敗。他們想擄掠他，他卻愚弄了他們，完全戲耍了他們，絲毫不怕他們或他們所能造成的傷害。1. 他求神擊打他們，使他們眼目昏迷，他們立刻全都瞎了——不是全瞎，也不是讓他們自己察覺瞎了，因為他們能看見光，但他們的視覺如此改變，以致不能認出原先熟悉的人物和地方（王下六18）。他們如此混亂，以至於他們當中本可提供情報的人，也認不出這地方是多坍、這人就是以利沙，卻正午摸索如同在黑夜（賽五十九10；伯十二24-25）；他們的記憶力失效了，分辨的能力也失去了。請看神對人的心思和悟性的大能——兩方面都管轄：他開了以利沙朋友的眼睛，又蒙蔽了他仇敵的眼睛，使他們看是看見，卻不曉得（賽六9）。為這雙重的審判，基督來到這世上，叫不能看見的可以看見，能看見的反瞎了眼（約九39）——對一些人是生命的香氣，對另一些人則是死亡的氣味。
2. 他們既如此迷惑混亂，他便把他們領到撒瑪利亞（王下六19），答應給他們看所要找的人，他也確實這樣做了。他告訴他們這不是那道，也不是以利沙所在的那城時，並沒有撒謊；因為他如今已出了那城；他們若要見他，就必須到他所指引的另一座城去。那些與神和他的先知爭戰的人，是自欺欺人，理當被交給錯覺。3. 他把他們帶到撒瑪利亞之後，便求神開他們的眼睛、恢復他們的記憶，使他們看見自己所在之處（王下六20），不料，令他們極為恐懼，自己竟在撒瑪利亞城中；在那裏大概有常備軍足以將他們全部殲滅，或使他們成為戰俘。撒但——這世界的神——蒙蔽了人的眼睛，使他們在錯覺中走向自己的滅亡；但當神開他們的眼睛時，他們才看見自己在仇敵中間，是撒但的俘虜、處在地獄的危險中，而先前還以為自己的處境不錯。神和他教會的仇敵，當他們自以為可以得意洋洋之時，必發現自己已被征服、被勝過了。4. 他既有他們任其處置，便表明自己既受神聖大能的感動，也受神聖良善的感動。（1）他設法保護他們，免受他把他們帶入的危險，並滿足於向他們展示他所能做的；他不需要天使的刀劍為他報仇，以色列王的刀劍若他願意便為他所用（王下六21）：我父啊（王如今如此恭敬地稱呼他，雖然不久之後他就發誓要取他的性命），我可以擊殺他們嗎？ 他又說了一遍，彷彿渴望出擊：我可以擊殺他們嗎？ 也許他記得神曾因他父親從手中放走了那些神交在他手中可以消滅的人而不悅，他不願犯同樣的錯誤；然而他對先知如此敬重，沒有先知的許可就不肯動一刀一槍。但先知決不容他碰他們；他們被帶到這裏是為了被說服、被羞愧，不是為了被殺（王下六22）。若他們是他的俘虜——是用他的刀用他的弓擄來的——那麼當他們求饒時拒絕便是殘忍，既已賜恩便加害便是背信，在冷血中殺人是違反戰爭法則的。但他們不是他的俘虜；他們是神的俘虜、是先知的俘虜，所以他不可傷害他們。那些在神手下自卑的人，採取了最穩妥的自保之道。（2）他設法供應他們；他吩咐王厚待他們，然後公平地打發他們走，王也照辦了（王下六23）。[1] 王如此順從先知——違背自己的意願、而且看似違背自己的利益——這是值得稱讚的（撒上二十四19）。不但如此，他如此樂意討以利沙喜悅，以致他雖被吩咐只擺上餅和水（對俘虜而言已是不錯的待遇），卻預備了許多食物，為他的朝廷和國家、也為以利沙增光。[2] 先知如此厚待仇敵，這是值得稱讚的；他們雖是來捉拿他的，卻不能不離去時欽佩他，認定他既是所遇見最有能力的人，也是最仁慈的人。愛仇敵、向恨我們的人行善這一大本分，在舊約中既有命令（箴二十五21-22：你的仇敵若餓了，就給他吃；出二十三4-5），也有實踐，如此處以利沙所行的。他的前輩曾展現神聖公義的範例——他呼求天火降在他逼迫者的頭上燒滅他們；他卻展現了神聖憐憫的範例——把火炭堆在他逼迫者的頭上以融化他們。所以我們不要被惡所勝，反要以善勝惡。
IV. 這事在當下對亞蘭人所產生的好效果。他們不再犯以色列境了（王下六23），就是說不再為捉拿以利沙而來；他們看出嘗試這事毫無意義，他們的軍隊中也不會有人肯向如此偉大善良的人發動攻擊。對仇敵最光榮的勝利，莫過於將他化敵為友。
英文原文
The Syrians Ensnared; the Syrians Generously Liberated (893 BC)
⁸ Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.
⁹ And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down.
¹⁰ And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice.
¹¹ Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not show me which of us is for the king of Israel?
¹² And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber.
Here we have Elisha, with his spirit of prophecy, serving the king, as before helping the sons of the prophets; for that, as other gifts, is given to every man to profit withal; and, whatever abilities any man has of doing good, he is by them made a debtor both to the wise and unwise. Observe here,
I. How the king of Israel was informed by Elisha of all the designs and motions of his enemy, the king of Syria, more effectually than he could have been by the most vigilant and faithful spies. If the king of Syria, in a secret council of war, determined in which place to make an inroad upon the coasts of Israel, where he thought it would be the greatest surprise and they would be least able to make resistance, before his forces could receive his orders the king of Israel had notice of them from Elisha, and so had opportunity of preventing the mischief; and many a time, 2Ki 6:8-10. See here, 1. That the enemies of God's Israel are politic in their devices, and restless in their attempts, against him. They shall not know, nor see, till we come in the midst among them, and slay them, Ne 4:11. 2. All those devices are known to God, even those that are deepest laid. He knows not only what men do, but what they design, and has many ways of countermining them. 3. It is a great advantage to us to be warned of our danger, that we may stand upon our guard against it. The work of God's prophets is to give us warning; if, being warned, we do not save ourselves, it is our own fault, and our blood will be upon our own head. The king of Israel would regard the warnings Elisha gave him of his danger by the Syrians, but not the warnings he gave him of his danger by his sins. Such warnings are little heeded by the most; they will save themselves from death, but not from hell.
II. How the king of Syria resented this. He suspected treachery among his senators, and that his counsels were betrayed, 2Ki 6:11. But one of his servants, that had heard, by Naaman and others, of Elisha's wondrous works, concludes it must needs be he that gave this intelligence to the king of Israel, 2Ki 6:12. What could not he discover who could tell Gehazi his thoughts? Here a confession of the boundless knowledge, as before of the boundless power, of Israel's God, is extorted from Syrians. Nothing done, said, thought, by any person, in any place, at any time, is out of the reach of God's cognizance.
¹³ And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan.
¹⁴ Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about.
¹⁵ And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?
¹⁶ And he answered, Fear not: for they that be with us are more than they that be with them.
¹⁷ And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.
¹⁸ And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.
¹⁹ And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria.
²⁰ And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria.
²¹ And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? shall I smite them?
²² And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master.
²³ And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no more into the land of Israel.
Here is, 1. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan (2Ki 6:13), which was not far from Samaria; thither he sent a great host, who were to come upon him by night, and to bring him dead or alive, 2Ki 6:14. Perhaps he had heard that when only one captain and his fifty men were sent to take Elijah they were baffled in the attempt, and therefore he sent an army against Elisha, as if the fire from heaven that consumed fifty men could not as easily consume 50,000. Naaman could tell him that Elisha dwelt not in any strong-hold, nor was attended with any guards, nor had any such great interest in the people that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make sure of him, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? If not, what quarrel had he with him? If he did, could he be so weak as to imagine that Elisha would not discover the designs laid against himself, and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophet, know not what they do.
II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him and free him from his fears. It seems, Elisha accustomed his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and thereupon looked out, and was aware of an army compassing the city (2Ki 6:15), with great assurance no doubt of success, and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in. He ran straight to Elisha, to bring him an account of it: "Alas, master!" (said he) "what shall we do? We are undone, it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands." Had he but studied David's Psalms, which were then extant, he might have learnt not to be afraid of 10,000 of people (Ps 3:6), no, not of a host encamped against him, Ps 27:3. Had he considered that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, would no doubt save himself, he would not have been thus at a loss. If he had only said, What shall I do? it would have been like that of the disciples: Lord, save us, we perish; but he needed not to include his master as being in distress, nor to say, What shall we do? 2. How his master quieted him, (1.) By word. What he said to him (2Ki 6:16) is spoken to all the faithful servants of God, when without are fightings and within are fears: "Fear not with that fear which has torment and amazement, for those that are with us, to protect us, are more than those that are against us, to destroy us—angels unspeakably more numerous—God infinitely more powerful." When we are magnifying the causes of our fear we ought to possess ourselves with clear, and great, and high thoughts of God and the invisible world. If God be for us, we know what follows, Ro 8:31. (2.) By vision, 2Ki 6:17. [1.] It seems Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, having newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him and was therefore employed for him. Note, Those whose faith is strong ought tenderly to consider and compassionate those who are weak and of a timorous spirit, and to do what they can to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven were his protectors against the gates of hell—chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts (Ge 32:2), his legions, or regiments, (Mt 26:53), for the good of his people. [3.] For the satisfaction of his servant there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him: Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger. "Lord, open the eyes of his faith, that with them he may see the protection we are under." Note, First, The greatest kindness we can do for those that are fearful and faint-hearted is to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven the less we shall fear the calamities of this earth.
III. The shameful defeat which Elisha gave to the host of Syrians who came to seize him. They thought to make a prey of him, but he made fools of them, perfectly played with them, so far was he from fearing them or any damage by them. 1. He prayed to God to smite them with blindness, and they were all struck blind immediately, not stone-blind, nor so as to be themselves aware that they were blind, for they could see the light, but their sight was so altered that they could not know the persons and places they were before acquainted with, 2Ki 6:18. They were so confounded that those among them whom they depended upon for information did not know this place to be Dothan nor this person to be Elisha, but groped at noon day as in the night (Isa 59:10, Job 12:24,25); their memory failed them, and their distinguishing faculty. See the power of God over the minds and understanding of men, both ways; he enlightened the eyes of Elisha's friend, and darkened the eyes of his foes, that they might see indeed, but not perceive, Isa 6:9 For this twofold judgment Christ came into this world, that those who see not might see, and that those who see might be made blind (Joh 9:39), a savour of life to some, of death to others.
2. When they were thus bewildered and confounded he led them to Samaria (2Ki 6:19), promising that he would show them the man whom they sought, and he did so. He did not lie to them when he told them, This is not the way, nor is this the city where Elisha is; for he had now come out of the city; and if they would see him, they must go to another city to which he would direct them. Those that fight against God and his prophets deceive themselves, and are justly given up to delusions. 3. When he had brought them to Samaria he prayed to God so to open their eyes and restore them their memories that they might see where they were (2Ki 6:20), and behold, to their great terror, they were in the midst of Samaria, where, it is probable, there was a standing force sufficient to cut them all off, or make them prisoners of war. Satan, the god of this world, blinds men's eyes, and so deludes them into their own ruin; but, when God enlightens their eyes, they then see themselves in the midst of their enemies, captives to Satan and in danger of hell, though before they thought their condition good. The enemies of God and his church, when they fancy themselves ready to triumph, will find themselves conquered and triumphed over. 4. When he had them at his mercy he made it appear that he was influenced by a divine goodness as well as a divine power. (1.) He took care to protect them from the danger into which he had brought them, and was content to show them what he could have done; he needed not the sword of an angel to avenge his cause, the sword of the king of Israel is at his service if he please (2Ki 6:21): My father (so, respectfully does the king now speak to him, though, soon after, he swore his death), shall I smite them? And, again, as if he longed for the assault, Shall I smite them? Perhaps, he remembered how God was displeased at his father for letting go out of his hands those whom he had put it in his power to destroy, and he would not offend in like manner; yet such a reverence has he for the prophet that he will not strike a stroke without his commission. But the prophet would by no means suffer him to meddle with them; they were brought hither to be convinced and shamed, not to be killed, 2Ki 6:22. Had they been his prisoners, taken captive by his sword and bow, when they asked quarter it would have been barbarous to deny, and, when he had given it to them, it would have been perfidious to do them any hurt, and against the laws of arms to kill men in cool blood. But they were not his prisoners; they were God's prisoners and the prophet's, and therefore he must do them no harm. Those that humble themselves under God's hand take the best course to secure themselves. (2.) He took care to provide for them; he ordered the king to treat them handsomely and then dismiss them fairly, which he did, 2Ki 6:23. [1.] It was the king's praise that he was so obsequious to the prophet, contrary to his inclination, and, as it seemed, to his interest, 1Sa 24:19. Nay, so willing was he to oblige Elisha that, whereas he was ordered openly to set bread and water before them (which are good fare for captives), he prepared great provision for them, for the credit of his court and country and of Elisha. [2.] It was the prophet's praise that he was so generous to his enemies, who, though they came to take him, could not but go away admiring him, as both the mightiest and kindest man they ever met with. The great duty of loving enemies, and doing good to those that hate us, was both commanded in the Old Testament (Pr 25:21,22, If thy enemy hunger, feed him, Ex 23:4,5) and practised, as here by Elisha. His predecessor had given a specimen of divine justice when he called for flames of fire on the heads of his persecutors to consume them, but he gave a specimen of divine mercy in heaping coals of fire on the heads of his persecutors to melt them. Let not us then be overcome of evil, but overcome evil with good.
IV. The good effect this had, for the present, upon the Syrians. They came no more into the land of Israel (2Ki 6:23), namely, upon this errand, to take Elisha; they saw it was to no purpose to attempt that, nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend.
24-33
The Siege of Samaria (891 BC)
撒瑪利亞的圍困（主前891年）
²⁴ 此後，亞蘭王便哈達聚集他的全軍，上來圍困撒瑪利亞。
²⁵ 於是撒瑪利亞被圍困，有大饑荒；甚至一個驢頭值銀八十舍客勒，四分之一卡步的鴿子糞值銀五舍客勒。
²⁶ 一日，以色列王在城牆上經過，有一個婦人向他呼叫說：「我主啊，王啊，求你幫助。」
²⁷ 王說：「耶和華不幫助你，我從何處幫助你？是從禾場，是從酒醡呢？」
²⁸ 王問她說：「你有甚麼事？」她回答說：「這婦人對我說：將你的兒子交出來，我們今日吃；明日我們吃我的兒子。
²⁹ 我們就煮了我的兒子吃了。次日我對她說：要將你的兒子交出來，我們吃。她卻將她的兒子藏起來了。」
³⁰ 王聽見婦人的話，就撕裂衣服；他在城牆上經過，百姓觀看，不料，他貼身穿着麻衣。
³¹ 王說：「神如此待我，願神重重地降罰與我，以利沙沙法的兒子今日若仍存他的頭在他身上。」
³² 那時以利沙正坐在自己家中，長老也與他同坐。王打發一個人在他前面。使者還沒有到以利沙那裏，以利沙就對長老說：「你們看這殺人犯的兒子打發人來要取我的頭。你們看着使者來到，就關上門，使他在門口用力推住；他主人腳步的聲音不是在他後頭嗎？」
³³ 他還與他們說話的時候，那使者下到他這裏來了。王說：「這災禍是從耶和華那裏來的，我何必再仰望耶和華呢？」
本章這最後一段，按理應為下一章的開頭，因為它開始了一個新的故事，而在那裏才得以延續並結束。此處有，
I. 亞蘭王對撒瑪利亞所施的圍困，以及這城因此所陷入的極大困苦。亞蘭人很快就忘了不久前在撒瑪利亞所受的恩待，非常忘恩負義地——就我們所知毫無緣由地——尋求它的毀滅（王下六24）。有些卑鄙的心永遠感受不到虧欠。當這首府被逼到最後絕境時，我們可以推想鄉村已被劫掠荒廢（王下六25）。近來那地所經歷的饑荒可能是他們糧倉空虛的原因，也可能是圍困來得太突然，他們來不及儲備糧食；因此，當刀劍在外面吞滅時，裏面的饑荒更加慘烈（哀四9）：因為看來亞蘭人無意攻城，而要餓死它。飢荒如此嚴重，以致一個驢頭——肉不多且乏味、不健康、在禮儀上不潔——賣到八十舍客勒銀子（約五鎊），極少量的小豆、扁豆或某種粗糧（當時稱為鴿子糞），不過約六個雞蛋的分量，竟值五舍客勒銀子（約十二至十五先令）。要學會珍視豐裕並為之感恩；看看在饑荒之時，金錢是何等微不足道，人們為了任何可吃的東西甘願拋出。
II. 一個窮苦婦人在饑荒絕境中向王所發的可悲控訴。王在城牆上經過，為要下令佈置守衛、配置弓箭手、修補缺口等等，那時城裏的一個婦人向他呼叫：我主啊，王啊，求你幫助（王下六26）！臣民在困苦中當向何處求助呢？豈不是到君王那裏——他按職分是公義的保護者、是冤屈的報復者嗎？但他只回了一個憂鬱的答案（王下六27）：若耶和華不幫助你，我從何處幫助你？ 有人認為這是一句埋怨的話，是他煩躁之言：「神自己都如此苛刻地待我們，你為何還指望從我得甚麼呢？」因為他不能從禾場或酒醡中如願幫助她，他就乾脆甚麼也不幫。我們當謹慎，不可因逆境的護理而變得暴躁。這話更像是安慰之言：「讓我們知足，善用我們的苦難，仰望神；因為在他幫助我們之前，我不能幫助你。」1. 他嘆息禾場和酒醡的空虛。這些已大不如從前；連王的也空了。我們讀過（王下六23）他曾有命令預備豐盛的食物，足以款待一支軍隊，如今卻連救濟一個窮婦人的也沒有。有時極大的豐裕之後隨之而來的就是匱乏；我們不能確保明日必如今日（賽五十六12；詩三十6）。2. 他承認自己因此無力幫助，除非神幫助他們。注意，沒有神，受造之物都是無助的；每一個受造之物之為受造之物，一切之為一切，都不過是神使它成為的。然而，他雖不能幫助她，卻樂意聽她訴說（王下六28）：你有甚麼事？你的案子有甚麼特別之處嗎？還是你比鄰舍更慘？ 實在是的；她與一個鄰舍訂了一個野蠻的協議：在一切食物斷絕時，她們要先煮她的兒子吃，然後再吃鄰舍的兒子；她的兒子已經吃了（誰能想到而不戰慄呢？），如今鄰舍卻把自己的藏起來了（王下六28-29）。請看肉體對靈性所佔的優勢——人心最自然的情感竟可被身體的自然食慾所壓倒。請看神的話應驗了；在神因以色列人的罪而降下的審判警告中，這是其中之一（申二十八53-57）：他們要吃自己兒女的肉，這事人看來不可信，卻果然發生了。
III. 王因此遷怒於以利沙。他哀嘆這災禍，撕裂衣服，貼身穿着麻衣（王下六30），如同真心關懷百姓苦情、卻無力幫助他們的人；但他沒有哀嘆自己的罪孽，也沒有哀嘆百姓的罪孽——那才是招致災禍的原因；他沒有覺察到是他的道路和他的行為為他自己招致了這事；這是他的邪惡，因為這是苦的。人的愚昧擾亂自己的道路，他的心就因此向耶和華發怒。 他沒有發誓要拆毀但和伯特利的牛犢，也沒有讓律法對付巴力和木偶的先知，卻發誓要以利沙的命（王下六31）。為甚麼呢？到底怎麼了？以利沙做了甚麼？他的頭是以色列中最無辜、最寶貴的，卻必須被獻為當滅之物。因此，在逼迫人的皇帝們的日子裏，當帝國在任何非常的災難下呻吟時，罪過就歸到基督徒頭上，他們被定為滅亡。把基督徒扔給獅子吧！ 也許約蘭如此惱恨以利沙，是因為以利沙曾預告這審判，或曾勸他堅守不降，或更可能是因為以利沙沒有藉着禱告解圍、救濟這城——他以為以利沙能做卻不肯做；然而直到他們悔改歸正、預備好接受拯救，他們都沒有理由指望先知為他們禱告。
IV. 以利沙對王謀害他的預知（王下六32）。他安然坐在自己家中，長老也與他同坐，無疑都安然用功；而王卻像網中的野牛，又像翻騰不能歇息的海。他告訴在場的長老：有官員從王那裏來要斬他的頭，並吩咐他們在門口攔住他、不容他進來，因為王他主人隨後就到——如我們所推想的，要撤銷這命令。那使以利沙能告訴他遠處之事的同一個說預言的靈，也授權他稱王為殺人犯的兒子；除非我們能拿出如此非同尋常的授權，否則這不是我們所能效法的；我們斷不可輕慢主治、毀謗在尊位的。他向長老申訴：王是否如此虧負了他？「你們看他在這事上豈不是殺人犯的兒子嗎？」因為以利沙做了甚麼惡事呢？ 他沒有盼望那禍患之日（耶十七16）。
V. 王趕來阻止他斬以利沙之令執行時所說的激動之言。他似乎在良心和罪性之間掙扎，不知說甚麼才好；但見事情到了最後絕境，他簡直放棄自己任憑絕望（王下六33）：這災禍是從耶和華那裏來的。 在這一點上，他的觀念正確、運用也恰當；這是一個普遍的真理：一切刑罰性的災禍都是從耶和華而來——他是第一因，是至高的審判者（摩三6）；而我們當把這真理應用在個別的事上：若一切災禍都從他而來，那麼我們如今所呻吟的這個災禍也是——無論用器是誰，神是主要的作為者。但他從這真理所推出的結論卻是愚昧邪惡的：我何必再仰望耶和華呢？ 當以利、大衛、約伯說這是從耶和華來的時，他們因此得了忍耐，但這個惡人卻因此更加狂暴：「我既不怕更壞的，也不盼望更好的；因為更壞的不能來，更好的永不會來：我們都完了，無藥可救。」對等候神感到厭倦是不合理的；因為他是施行審判的神，凡等候他的是有福的。
英文原文
The Siege of Samaria (891 BC)
²⁴ And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.
²⁵ And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver.
²⁶ And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
²⁷ And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?
²⁸ And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow.
²⁹ So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.
³⁰ And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.
³¹ Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.
³² But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him?
³³ And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer?
This last paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded. Here is,
I. The siege which the king of Syria laid to Samaria and the great distress which the city was reduced to thereby. The Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears without any provocation, sought the destruction of it, 2Ki 6:24. There are base spirits that can never feel obliged. The country, we may suppose, was plundered and laid waste when this capital city was brought to the last extremity, 2Ki 6:25. The dearth which had of late been in the land was probably the occasion of the emptiness of their stores, or the siege was so sudden that they had not time to lay in provisions; so that, while the sword devoured without, the famine within was more grievous (La 4:9): for, it should seem, the Syrians designed not to storm the city, but to starve it. So great was the scarcity that an ass's head, that has but little flesh on it and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse corn, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for anything that is eatable.
II. The sad complaint which a poor woman had to make to the king, in the extremity of the famine. He was passing by upon the wall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him, Help, my lord, O king! 2Ki 6:26. Whither should the subject, in distress, go for help but to the prince, who is, by office, the protector of right and the avenger of wrong? He returns but a melancholy answer (2Ki 6:27): If the Lord do not help thee, whence shall I? Some think it was a quarrelling word, and the language of his fretfulness: "Why dost thou expect anything from me, when God himself deals thus hardly with us?" Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all. We must take heed of being made cross by afflictive providences. It rather seems to be a quieting word: "Let us be content, and make the best of our affliction, looking up to God, for, till he help us, I cannot help thee." 1. He laments the emptiness of the floor and the wine-press. These were not as they had been; even the king's failed. We read (2Ki 6:23) of great provisions which he had a command, sufficient for the entertainment of an army, yet now he has not wherewithal to relieve one poor woman. Scarcity sometimes follows upon great plenty; we cannot be sure that to-morrow shall be as this day, Isa 56:12, Ps 30:6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her (2Ki 6:28): "What ails thee? Is there anything singular in thy case, or dost thou fare worse than thy neighbours?" Truly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first and then her neighbour's; hers was eaten (who can think of it without horror?) and now her neighbour hid hers, 2Ki 6:28,29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins this was one (De 28:53-57), that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.
III. The king's indignation against Elisha upon this occasion. He lamented the calamity, rent his clothes, and had sackcloth upon his flesh (2Ki 6:30), as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he did not lament his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he was not sensible that his ways and his doings had procured this to himself; this is his wickedness, for it is bitter. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal and of the groves, he swears the death of Elisha, 2Ki 6:31. Why, what is the matter? What had Elisha done? His head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault was laid on the Christians, and they were doomed to destruction. Christianos ad leones—Away with the Christians to the lions. Perhaps Jehoram was in this heat against Elisha because he had foretold this judgment, or had persuaded him to hold out, and not surrender, or rather because he did not, by his prayers, raise the siege, and relieve the city, which he though he could do but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.
IV. The foresight Elisha had of the king's design against him, 2Ki 6:32. He sat in his house well composed, and the elders with him, well employed no doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may suppose. The same spirit of prophecy that enabled Elisha to tell him what was done at a distance authorized him to call the king the son of a murderer, which, unless we could produce such an extraordinary commission, it is not for us to initiate; far be it from us to despise dominion and to speak evil of dignities. He appealed to the elders whether he had deserved so ill at the king's hands: "See whether in this he be not the son of a murderer?" For what evil had Elisha done? He had not desired the woeful day, Jer 17:16.
V. The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha. He seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandoned himself to despair (2Ki 6:33): This evil is of the Lord. Therein his notions were right and well applied; it is a general truth that all penal evil is of the Lord, as the first cause, and sovereign judge (Am 3:6), and this we ought to apply to particular cases: if all evil, then this evil, whatever it is we are now groaning under, whoever are the instruments, God is the principal agent of it. But his inference from this truth was foolish and wicked: What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it: "I will neither fear worse nor expect better, for worse cannot come and better never will come: we are all undone, and there is no remedy." It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all those that wait for him.
本章記載：I. 關於以利沙奇妙的作為更進一步的記述。1. 他使鐵斧頭浮在水面，2Ki 6:1-7。2. 他向以色列王揭露了敘利亞王的密謀，2Ki 6:8-12。3. 他從那些奉差來捉拿他的人手中救出自己，2Ki 6:13-23。II. 敘利亞人圍困撒瑪利亞，以及那城所陷入的極大困境，2Ki 6:24-33。對這困境的解救，乃是以利沙的話所行另一件奇事，其故事我們要在下一章看到。以利沙對教會與國家、對先知的門徒與對他的君王，都仍是極大的祝福。