I should not omit saying that dove's dung is of great value in the East, for its power in producing cucumbers, melons, etc., which has induced many learned men to take the words literally. Bochart has exhausted this subject, and concludes that a kind of pulse is meant. Most learned men are of his opinion.
Verse 27
If the Lord do not help thee - Some read this as an imprecation, May God save thee not! how can I save thee?
Verse 29
So we boiled my son - This is horrible; but for the sake of humanity we must allow that the children died through hunger, and then became food for their starved, desperate parents.
She hath hid her son - He was already dead, says Jarchi; and she hid him, that she might eat him alone.
This very evil Moses had foretold should come upon them if they forsook God; see [Deu 28:53-57]. The same evil came upon this wretched people when besieged by Nebuchadnezzar; see [Eze 5:10]. And also when Titus besieged Jerusalem; see Josephus, De Bell. Judaic. lib. vi., cap. 3, and my notes on [Mat 24:19].
Verse 30
He had sackcloth within upon his flesh - The king was in deep mourning for the distresses of the people.
Verse 31
If the head of Elisha - shall stand on him - Either he attributed these calamities to the prophet, or else he thought he could remove them, and yet would not. The miserable king was driven to desperation.
Verse 32
This son of a murderer - Jehoram, the son of Ahab and Jezebel. But Ahab is called a murderer because of the murder of Naboth.
Shut the door - He was obliged to make use of this method for his personal safety, as the king was highly incensed.
The sound of his master's feet behind him? - That is, King Jehoram is following his messenger, that he may see him take off my head.
Verse 33
Behold, this evil is of the Lord - It is difficult to know whether it be the prophet, the messenger, or the king, that says these words. It might be the answer of the prophet from within to the messenger who was without, and who sought for admission, and gave his reason; to whom Elisha might have replied: "I am not the cause of these calamities; they are from the Lord; I have been praying for their removal; but why should I pray to the Lord any longer, for the time of your deliverance is at hand?" And then Elisha said, - see the following chapter, 2 Kings 7 (note), where the removal of the calamity is foretold in the most explicit manner; and indeed the chapter is unhappily divided from this. The seventh chapter should have begun with [2Kgs 6:24] of this chapter, as, by the present division, the story is unnaturally interrupted.
How natural is it for men to lay the cause of their suffering on any thing or person but themselves! Ahab's iniquity was sufficient to have brought down God's displeasure on a whole nation; and yet he takes no blame to himself, but lays all on the prophet, who was the only salt that preserved the whole nation from corruption. How few take their sins to themselves! and till they do this, they cannot be true penitents; nor can they expect God's wrath to be averted till they feel themselves the chief of sinners.
Introduction
Elisha foretells abundant relief to the besieged inhabitants of Samaria, [2Kgs 7:1]. One of the lords questions the possibility of it; and is assured that he shall see it on the morrow, but not taste of it, [2Kgs 7:2]. Four lepers, perishing with hunger, go to the camp of the Syrians to seek relief and find it totally deserted, [2Kgs 7:3-5]. How the Syrians were alarmed, and fled, [2Kgs 7:6], [2Kgs 7:7]. The lepers begin to take the spoil, but at last resolve to carry the good news to the city, [2Kgs 7:8-11]. The king, suspecting some treachery, sends some horsemen to scour the country, and see whether the Syrians are not somewhere concealed; they return, and confirm the report that the Syrians are totally fled, [2Kgs 7:12-15]. The people go out and spoil the camp, in consequence of which provisions become as plentiful as Elisha had foretold, [2Kgs 7:16]. The unbelieving lord, having the charge of the gate committed to him, is trodden to death by the crowd, [2Kgs 7:17-20].
Verse 1
To-morrow about this time - This was in reply to the desponding language of the king, and to vindicate himself from the charge of being author of this calamity. See the end of the preceding chapter, [2Kgs 6:33] (note).
A measure of fine flour - for a shekel - A seah of fine flour: the seah was about two gallons and a half; the shekel, two shillings and four-pence at the lowest computation. A wide difference between this and the price of the ass's head mentioned above.
Verse 2
Then a lord - שליש shalish. This word, as a name of office, occurs often, and seems to point out one of the highest offices in the state. So unlikely was this prediction to be fulfilled, that he thought God must pour out wheat and barley from heaven before it could have a literal accomplishment.
But shalt not eat thereof - This was a mere prediction of his death, but not as a judgment for his unbelief; any person in his circumstances might have spoken as he did. He stated in effect that nothing but a miracle could procure the plenty predicted, and by a miracle alone was it done; and any person in his place might have been trodden to death by the crowd in the gate of Samaria.
Verse 3
There were four leprous men - The Gemara in Sota, R. Sol. Jarchi, and others, say that these four lepers were Gehazi and his three sons.
At the entering in of the gate - They were not permitted to mingle in civil society.
Verse 5
The uttermost part of the camp - Where the Syrian advanced guards should have been.
Verse 6
The Lord had made the - Syrians to hear a noise - This threw them into confusion; they imagined that they were about to be attacked by powerful auxiliaries, which the king of Israel had hired against them.
Verse 12
The king arose in the night - This king had made a noble defense; he seems to have shared in all the sufferings of the besieged, and to have been ever at his post. Even in vile Ahab there were some good things!
They know that we be hungry - This was a very natural conclusion; the Syrians by the closest blockade could not induce them to give up the city, but knowing that they were in a starving condition, they might make use of such a stratagem as that imagined by the king, in order to get possession of the city.
Verse 13
And one of his servants answered - This is a very difficult verse, and the great variety of explanations given of it cast but little light on the subject. I am inclined to believe, with Dr. Kennicott, that there is an interpolation here which puzzles, if not destroys, the sense. "Several instances," says he, "have been given of words improperly repeated by Jewish transcribers, who have been careless enough to make such mistakes, and yet cautious not to alter or erase, for fear of discovery. This verse furnishes another instance in a careless repetition of seven Hebrew words, thus: - הנשארים אשר נשארו בה הנם ככל ההמון ישראל אשר נשארו בה הנם ככל המון ישראל אשר תמי
The exact English of this verse is this: And the servant said, Let them take now five of the remaining horses, which remain in it; behold they are as all the multitude of Israel, which [remain in it; behold they are as all the multitude of Israel which] are consumed; and let us send and see. "Whoever considers that the second set of these seven words is neither in the Septuagint nor Syriac versions, and that those translators who suppose these words to be genuine alter them to make them look like sense, will probably allow them to have been at first an improper repetition; consequently to be now an interpolation strangely continued in the Hebrew text." They are wanting in more than forty of Kennicott's and De Rossi's MSS. In some others they are left without points; in others they have been written in, and afterwards blotted out; and in others four, in others five, of the seven words are omitted. De Rossi concludes thus: Nec verba haec legunt Lxx., Vulg., Syrus simplex, Syrus Heptaplaris Parisiensis, Targum. They stand on little authority, and the text should be read, omitting the words enclosed by brackets, as above.
They are consumed - The words אשר תמו asher tamu should be translated, which are perfect; i.e., fit for service. The rest of the horses were either dead of the famine, killed for the subsistence of the besieged, or so weak as not to be able to perform such a journey.
Verse 14
They took - two chariot horses - They had at first intended to send five; probably they found on examination that only two were effective. But if they sent two chariots, each would have two horses, and probably a single horse for crossing the country.
Verse 15
All the way was full of garments and vessels - A manifest proof of the hurry and precipitancy with which they fled.