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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)
繁體中文
以利沙預告撒瑪利亞得解救（主前891年）
¹ 以利沙說：「你們要聽耶和華的話。耶和華如此說：明日約到這時候，在撒瑪利亞城門口，一細亞細麵要賣銀一舍客勒，二細亞大麥也要賣銀一舍客勒。」
² 有一個攙扶王的手的軍長對神人說：「即便耶和華使天開了窗戶，能有這事嗎？」以利沙說：「你必親眼看見，卻不得吃。」
此處，
I. 以利沙預告：儘管撒瑪利亞城已陷入極大的窘境，但在二十四小時之內他們必有豐裕（王下七1）。以色列王已經絕望，厭倦了等候：那時以利沙才作此預告——正當事情最壞之時。人的絕境正是神彰顯自己大能的機會；他為百姓顯現的時候，就是他們的力量消失之時（申三十六36）。當他們已放棄指望幫助時，幫助就來了。人子來的時候，遇得見世上有信德嗎？（路十八8）。王說：我何必再仰望耶和華呢？ 也許長老中也有人預備這樣說：「好吧，」以利沙說，「你們聽這些人所說的；現在你們要聽耶和華的話，聽他怎麼說，留心聽、也相信：明日細麵就要在撒瑪利亞城門口按平常的價錢出售」——就是說，圍困要解除了，因為城門要打開，市場要如從前在那裏開設。平安的恢復正是這樣表達的（士五11）：那時耶和華的民必下到城門口，在那裏買賣。2. 其結果必是極大的豐裕。這在時間上是自然而然的，但細糧在如此短的時間內如此便宜，卻完全出乎意料。以色列王剛剛才威脅以利沙的性命，神卻應許要救他和百姓的性命；因為罪在哪裏顯多，恩典就更顯多了。
II. 一位恰好在場的以色列貴族公開表示不相信這預言（王下七2）。他是王所寵信的朝臣，是王右手所倚靠的——就是說，王十分倚重他的謹慎，對他極其信任。他以為除非神從雲中降下糧食——如同從前降嗎哪那樣——否則這事絕不可能；在他看來，非得重複摩西的奇蹟不可，雖然以利亞使壇裏的麵增加的奇蹟已足可答覆此意。
III. 為他的不信所定的公義判決：他必看見這極大的豐裕——為要叫他信服——卻不得吃其中的分以為安慰。注意，不信是一個大罪，人藉此大大羞辱、大大得罪神，並剝奪了自己所設計要得的恩惠。發怨言的以色列人看見了迦南，卻因不信不能進去。帕特里克主教說：那些不信永生應許的人，結局也必如此；他們必從遠處遠遠望見——亞伯拉罕也從遠處望見——卻永不能嘗其中滋味；因為他們若不能從心裏接受神的話，就必失去應許的益處。
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)
繁體中文
撒瑪利亞解圍（主前891年）
³ 在城門口有四個長大痲瘋的人，他們彼此說：「我們為何坐在這裏等死呢？
⁴ 我們若說：進城去吧。城裏有饑荒，必死在那裏。我們若在這裏坐着不動，也是死。如今我們起來，投降亞蘭人的軍隊；他們若留我們活命，我們就活；他們若殺我們，我們不過是死。」
⁵ 於是黃昏的時候，他們起來往亞蘭人的營盤去。到了亞蘭人營盤的邊界，不料，那裏沒有一個人。
⁶ 因為主使亞蘭人的軍隊聽見車聲和馬聲，就是大軍的聲音。他們就彼此說：「看哪，以色列王雇了赫人的諸王和埃及人的諸王來攻擊我們了。」
⁷ 所以他們在黃昏的時候起來逃跑，撇下帳棚、馬、驢，就是營盤照舊，只顧逃命。
⁸ 這些長大痲瘋的人到了營盤邊界，進了一個帳棚，吃了喝了，又從其中拿出金銀和衣服來，去藏起來。又回來，再進一個帳棚，又從其中拿出來，去藏起來。
⁹ 於是他們彼此說：「我們所做的不好。今日是好信息的時候，我們竟閉口不言。若等到天亮，我們必受罪。如今我們起來，去報信給王家吧。」
¹⁰ 他們就來呼叫守門的，告訴他們說：「我們到了亞蘭人的營盤，不料，那裏沒有一個人，也沒有人的聲音，只有拴着的馬和驢，帳棚都照舊。」
¹¹ 守門的就呼叫了眾守門的。他們就進去報信給王宮裏的人。
我們在此得知，
I. 撒瑪利亞的圍困如何在傍晚、將入黑夜之時得以解除（王下七6-7）——不是倚靠勢力或才能，而是倚靠萬軍之耶和華的靈，使圍困者的心靈充滿恐懼。沒有一刀向他們拔出，沒有一滴血流出，使他們潰敗的不是雷轟或冰雹，也不是如西拿基立大軍在耶路撒冷之前那樣被滅命天使所殺；而是，1. 主使他們聽見車聲和馬聲。從前圍困多坍的亞蘭人是視覺受欺騙（王下六18）；這些人卻是聽覺受欺騙。因為神知道如何按自己的旨意作工在每一個感官上——他既造了能聽的耳、能看的眼，也造了耳聾的、眼瞎的（出四11）。那聲音究竟真是天使在空中製造的，還不過是在他們耳中的幻聽，我們不能確定；無論是哪一種，都是出於神——他既從府庫中帶出風來，又在人裏面造靈。車馬的景象曾鼓勵了先知的僕人（王下六17）；車馬的聲音卻使亞蘭全軍恐懼。因為從看不見的世界而來的訊息，不是極其安慰，就是極其可怕，全在乎人與神是和睦還是為敵。2. 他們聽見這聲音，便斷定以色列王必是從某外國勢力求得了援兵：他雇了赫人的諸王和埃及人的諸王來攻擊我們。 就我們所知，埃及只有一位王；赫人有甚麼諸王，誰也想不出來；但正如他們被耳中那可怕的聲音所欺哄，他們也因自己對這聲音的解釋而自欺。他們若以為是猶大王率軍前來，那還算有點道理，總勝過幻想有赫人的諸王和埃及人的諸王。即便他們中有人憑幻想捏造了這鬼影，他們的理智也該很快將之驅散：那被嚴密圍困的以色列王，怎能與這些遙遠的君王互通情報呢？他用甚麼去雇他們呢？這麼大的一支軍隊的動向，事前不可能沒有消息傳來；但他們在那裏大大害怕，卻無可害怕之事。 3. 於是他們以難以置信的倉皇逃命，撇下營盤照舊：連本可加速逃亡的馬，他們也來不及帶走（王下七7）。他們中沒有一個人有常識，知道該派出偵察兵去發現那假想的敵人；更沒有勇氣去面對敵人——縱然敵人已因長途行軍而疲憊。惡人無人追趕也逃跑。 神何時願意，就能使最膽大最勇敢的人喪膽，使最剛強的心顫抖。那些不肯敬畏神的人，神能使他們因葉子的響聲而驚恐。
II. 亞蘭人的逃跑如何被四個痲瘋病人發現。撒瑪利亞得救了，自己卻不知道。城牆上的守望者並未察覺敵人的撤退，他們走得多麼悄無聲息。但護理安排了四個痲瘋病人作報信的人——他們因禮儀上的不潔被拒於城外，便在城門外住宿：猶太人說他們是基哈西和他的三個兒子；也許基哈西是其中之一，這可能使他後來被王注意到（王下八4）。請看：1. 這些痲瘋病人如何推理自己作出決定——在夜間去亞蘭人的營盤（王下七3-4）。他們快要餓死了；沒有人從城門出入救濟他們。他們若進城去，那裏也沒有可得的，必死在街頭；若坐着不動，必在茅舍中餓死。於是他們決定投向敵人、投靠他們的憐憫：他們若殺他們，與其餓死不如死在刀下——一次的死勝過千次；但他們或許會存留他們的性命，視他們為可憐的對象。常理會指引我們選擇那能使我們境況好轉、至少不會更壞的方法。浪子決定回到父親那裏——雖然他有理由懼怕父親的不悅——總比在遠方餓死要好。這些痲瘋病人斷定：「他們若殺我們，我們不過是死」——而那些能在另一個意義上如此論到死的人有福了。「我們不過是死，這是最壞的了；不是死而又被定罪，不是被第二次死所害。」照這決定，他們在夜間初時去到亞蘭人的營盤，出乎意料地發現營盤已完全被棄，不見一人、不聞一聲（王下七5）。護理安排了這些痲瘋病人恰好在亞蘭人逃跑之後到達，因為亞蘭人在黃昏暮色中逃跑（王下七7），痲瘋病人也在暮色中來到（王下七5），於是一點時間也沒有耽誤。2. 他們如何推理自己作出決定——把這消息帶回城裏。他們在所到的第一個帳棚裏大快朵頤（王下七8），然後開始想着用擄物致富；但他們責備自己（王下七9）：我們若隱瞞這好消息，不告訴我們所屬的全體同胞，這就不好了。 我們不可借口他們把我們拒於他們的社會之外而報復他們；那是律法所做的，不是他們所做的，所以我們當把消息帶給他們。雖然這會把他們從睡夢中喚醒，但對他們而言這是死而復生。他們自己的良心告訴他們，若他們各行其是、只顧自己，必有禍患臨到。自私狹隘的人不能指望亨通；最令人安慰的益處，是弟兄與我們同享的益處。照這決定，他們回到城門，把所發現的告訴守衛（王下七10），守衛隨即把情報呈報朝廷（王下七11），而這情報並不因最先由痲瘋病人帶來而減少其可喜。
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)
繁體中文
撒瑪利亞豐裕得供應（主前891年）
¹² 王夜間起來，對臣僕說：「我現在告訴你們亞蘭人向我們所行的事。他們知道我們飢餓，所以離了營盤，埋伏在田野，說：『等到他們出城，我們必活捉他們，進入城內。』」
¹³ 有一個臣僕回答說：「不如用城裏剩下的五匹馬——這五匹馬與城裏以色列的餘民一樣，城裏以色列人快滅盡了——我們打發人去看看吧。」
¹⁴ 於是取了兩輛戰車的馬。王打發人去追蹤亞蘭軍隊，說：「你們去看看。」
¹⁵ 他們就追蹤他們到約旦河，看哪，一路滿了亞蘭人倉皇逃跑時丟棄的衣裳和器具。使者們回來報告了王。
¹⁶ 於是百姓出去，擄掠亞蘭人的營盤。於是一細亞細麵賣銀一舍客勒，二細亞大麥也賣銀一舍客勒，正如耶和華所說的話。
¹⁷ 王派那攙扶他手的軍長在城門口掌權。百姓在城門口將他踐踏，他就死了，正如神人在王下來見他時所說的話。
¹⁸ 神人曾對王說：「明日約到這時候，在撒瑪利亞城門口，二細亞大麥賣銀一舍客勒，一細亞細麵賣銀一舍客勒。」
¹⁹ 那軍長回答神人說：「即便耶和華使天開了窗戶，能有這事嗎？」以利沙說：「你必親眼看見，卻不得吃。」
²⁰ 這事果然臨到他身上：眾民在城門口將他踐踏，他就死了。
此處我們看到，
I. 王懷疑亞蘭人的撤退是一種計謀（王下七12）。他恐怕他們退到埋伏中，為要引出被圍困的人，好以更大的優勢攻擊他們。他知道自己因不信和煩躁已經失去了神的恩寵，沒有理由指望神如此奇妙地為他顯現。他也想不出亞蘭人有何逃跑的理由，因為看來他和他的隨從都沒有聽見亞蘭人所驚恐的那車聲。那些像他一樣在一切所行的路上搖擺不定的人，不要想從主那裏得甚麼；不但如此，有罪的良心最怕最壞的事，使人疑神疑鬼。
II. 他們為求滿足並防備落入陷阱所採取的方法。他們派出偵察兵去看看亞蘭人到底怎麼了，發現他們果然全逃了，從將帥到普通士兵無一例外。他們可以沿着亞蘭人為求更快逃命而沿途丟棄的衣裳來追蹤他們（王下七15）。獻策的那人看來對百姓悲慘的處境十分清楚（王下七13）；因為說到馬——許多已餓死，其餘的也奄奄一息——他說，而且重複了一遍：他們如同以色列的全軍。 以色列素來以人多為榮，如今卻減少衰落了。他建議派五個騎兵去，但看來只有兩匹馬可用，而且是戰車的馬（王下七14）。那時耶和華見他僕人的力量消失，就回心轉意（申三十二36）。
III. 撒瑪利亞從擄掠亞蘭人營盤所得的豐裕（王下七16）。亞蘭人若按照現代的戰爭策略行事，在不能帶走輜重和帳棚時，本會把它們燒毀（如同對一國草料的通常做法），而不容其落入敵手；但神定意：圍困撒瑪利亞——本為它的毀滅——竟轉為它的益處，以色列如今要因亞蘭人的擄物而富足，如同從前因埃及人的擄物而富足一樣。此處請看：1. 罪人為義人所積蓄的財富（伯二十七16-17），擄掠人的反被擄掠（賽三十三1）。2. 以色列的缺乏以他們意想不到的方式得到供應，這應當鼓勵我們在最大的窘境中信靠神的大能和良善。3. 以利沙的話連一點一畫也應驗了：一細亞細麵賣銀一舍客勒；那些擄掠營盤的人不僅自己豐足，還有餘以便宜的價錢出售，使別人得益，於是連留在家中的人也分了擄物（詩六十八12；賽三十三23）。神的應許可以安心倚靠，因為他的話一句也不落空。
IV. 那質疑以利沙話語真實性的不信朝臣之死。神的刑罰性的警告與他的應許一樣確實要成就。信而受洗的必然得救與不信的必被定罪同樣穩固。這位貴族，1. 被王委派在城門口掌權（王下七17），為要維持秩序，確保在分配和處置擄物時不生騷亂或混亂。王如此信任他——信任他的謹慎和莊重——又如此樂意尊榮他。要為大的，當服事公眾。2. 在城門口被百姓踐踏而死，可能是意外——人群極多，而他在最擁擠之處；也可能是故意的，因為他濫用權力，專橫地限制百姓滿足他們的飢餓。無論如何，神的公義得了榮耀，以利沙的話應驗了。他看見了豐裕——為要使他那不信啞口無言、蒙羞——細糧便宜了，卻沒有在天上開窗戶；他由此看見自己規限神的愚昧；但他沒有吃他所看見的豐裕。他正要填滿肚腹的時候，神將烈怒如雨般降在他身上（伯二十23），事情就停在杯與唇之間。那些以為被神的應許所戲弄的人，理當如此被世界的應許所戲弄。信若不等於看見，看見也不等於享受。這事被重複記述，結果與預言十分詳細地對照（王下七18-20），好叫我們特別留意，並學到：（1）神何等深切地介意我們對他——對他的大能、護理和應許——的不信。當以色列說：神能擺設筵席嗎？ 耶和華聽見了就發怒。無限的智慧不會被我們的愚昧所限制。神既應許了目的，就必知道在哪裏預備方法。（2）生命和其中的享受是何等不確定。尊榮和權力不能保護人免於突然而不光彩的死亡。王所倚靠的人被百姓踐踏；自以為是朝廷支柱的人被當作街上的泥踐踏在腳下。人的榮耀之驕傲常常如此被玷污。（3）神的警告是何等確定，必落在有罪當罰的人頭上。願萬人在大而可畏的神面前戰兢——他踐踏王子如泥，為地上的君王所可畏的。
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.
此處記載了在撒瑪利亞及其國王的境況近乎絕望、王本人也絕望之時，所臨到的解救。I. 這解救由以利沙所預告，又有一個不信的軍長被排除在其福分之外，2Ki 7:1,2。II. 這解救得以成就：1. 是因神使敘利亞人陷入一種莫名其妙的驚恐（2Ki 7:6），促使他們倉皇撤退，2Ki 7:7。2. 是因四個長大痲瘋的人適時發現了這事（2Ki 7:3-5），以及他們將此事報告給宮廷，2Ki 7:8-11。3. 是因王對這事的真實性所作謹慎的查證，2Ki 7:12-15。III. 事情的結果正如預言所言——無論是忽然臨到的豐足（2Ki 7:16），還是那不信的軍長之死（2Ki 7:17-20）；因為神的話語沒有一句會落空。