1Proročtí žáci řekli Elíšovi: Hle, místo, kde pobýváme před tebou, je pro nás těsné. 2Pojďme k Jordánu, vezměme odtamtud každý jeden trám a udělejme si tam místo k bydlení. Řekl: Jděte! 3Kdosi řekl: Buď tak laskav, prosím, a pojď se svými otroky. Odpověděl: Půjdu. 4Šel tedy s nimi. Přišli k Jordánu a káceli stromy. 5I stalo se, že kdosi porážel kmen a sekera spadla do vody. Křičel: Ach, můj pane, byla půjčená! 6Muž Boží se zeptal: Kam spadla? Když mu to místo ukázal, uřízl kus dřeva, hodil ho tam a sekera vyplavala. 7Řekl: Vytáhni si ji. Vztáhl ruku a vzal si ji. 8Když aramejský král vedl válku proti Izraeli, poradil se se svými otroky: Na tom a tom místě bude můj tábor. 9Muž Boží však izraelskému králi vzkázal: Měj se na pozoru, abys neprocházel tímto místem, neboť tam táboří Aramejci. 10Izraelský král poslal posly na to místo, o kterém mu muž Boží pověděl a varoval ho, a měl se tam na pozoru; a to se stalo ne jednou či dvakrát. 11Mysl aramejského krále byla kvůli tomu rozbouřená. Zavolal své otroky a řekl jim: Proč mi neoznámíte, kdo z našich je s izraelským králem? 12Jeden z jeho otroků řekl: Nikoli, můj pane a králi, ale prorok Elíša, který je v Izraeli, oznamuje izraelskému králi věci, které mluvíš ve své ložnici. 13Řekl: Jděte a podívejte se, kde je. Pak pošlu a zajmu ho. Oznámili mu: Je v Dótanu. 14Poslal tam koně a vozy, ohromné vojsko. Přitáhli v noci a obklíčili město. 15Služebník muže Božího vstal časně ráno, vyšel, a hle, vojsko bylo kolem města, koně i vozy. Jeho služebník se ho zeptal: Ach, můj pane, co budeme dělat? 16Odpověděl: Neboj se, protože s námi jich je víc než s nimi. 17Pak se Elíša modlil: Hospodine, otevři jeho oči, ať vidí. A Hospodin otevřel služebníkovy oči a viděl, hle, pohoří kolem Elíši bylo plné koní a ohnivých vozů. 18Jak k němu Aramejci sestupovali, modlil se Elíša k Hospodinu: Raň tento národ slepotou. A ranil je slepotou podle Elíšova slova. 19Elíša jim řekl: Toto není ta cesta a to město. Pojďte za mnou a přivedu vás k muži, kterého hledáte. Pak je přivedl do Samaří. 20I stalo se, když přišli do Samaří, že Elíša řekl: Hospodine, otevři jejich oči, ať vidí. Hospodin otevřel jejich oči a viděli, že jsou uprostřed Samaří. 21Když je uviděl izraelský král, zeptal se Elíši: Mám je pobít, můj otče? 22Odpověděl: Nepobíjej. Cožpak jsi je zajal svým mečem a lukem, že je chceš pobít? Předlož jim chléb a vodu, ať jedí a pijí a pak ať jdou ke svému pánu. 23Uspořádal jim velkou hostinu, jedli a pili a pak je propustil a oni šli ke svému pánu. A aramejské loupežné hordy již znovu do izraelské země nepřitáhly. 24I stalo se později, že aramejský král Ben-hadad shromáždil celé své vojsko, vytáhl a oblehl Samaří. 25V Samaří nastal velký hlad. Hle, obléhali ho tak dlouho, že oslí hlava byla za osmdesát stříbrných a čtvrtina kabu holubího trusu za pět stříbrných. 26Když se jednou izraelský král procházel po hradbách, volala k němu úpěnlivě nějaká žena: Pomoz, můj pane a králi. 27Odpověděl: Jestliže ti nepomůže Hospodin, odkud mám vzít pro tebe pomoc? Snad z humna či z lisu? 28Král se jí pak zeptal: Co je s tebou? Odpověděla: Tato žena mi řekla: Dej svého syna a sníme ho dnes a mého syna sníme zítra. 29Uvařily jsme mého syna a snědly jsme ho. Další den jsem jí řekla: Dej svého syna a sníme ho. Ale ona svého syna ukryla. 30I stalo se, když král uslyšel slova té ženy, že roztrhl své roucho; jak se procházel po hradbách, lid viděl, že má vespod na těle žíněné roucho. 31Řekl: Tak ať mi učiní Bůh, a ještě přidá, jestliže dnes zůstane hlava Elíši, syna Šáfatova, na něm. 32Elíša tehdy seděl ve svém domě a starší seděli s ním. Král poslal kohosi před sebou. Dříve nežli k němu posel přišel, řekl Elíša starším: Vidíte, že ten vrah poslal kohosi srazit mi hlavu? Hleďte, až přijde posel, zavřete dveře a držte ho za dveřmi. Což to není za ním zvuk kroků jeho pána? 33Ještě s nimi mluvil, a tu k němu sestupoval posel a řekl: Hle, toto zlo je od Hospodina. Proč mám mít ještě naději v Hospodinu?
Jamieson Fausset Brown Bible Commentary 1 ELISHA CAUSES IRON TO SWIM. (
2Kgs 6:1-7)
the place where we dwell with thee--Margin, "sit before thee." The one points to a common residence--the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho, probably the latter. The ministry and miracles of Elisha brought great accessions to his schools.
2 Let us go, we pray thee, unto Jordan--whose wooded banks would furnish plenty of timber.
5 it was borrowed--literally, "begged." The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another.
6 cut down a stick, and cast it in thither--Although this means was used, it had no natural adaptation to make the iron swim. Besides, the Jordan is at Jericho so deep and rapid that there were one thousand chances to one against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theory must be rejected.
the iron did swim--only by the miraculous exertion of Elisha's power.
8 DISCLOSES THE KING OF SYRIA'S COUNSEL. (
2Kgs 6:8-17)
the king of Syria warred against Israel--This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on different parts of the country. Elisha apprised King Jehoram of the secret purpose of the enemy; so, by adopting precautionary measures, he was always enabled to anticipate and defeat their attacks. The frequency of his disappointments having led the Syrian king to suspect some of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose apprehension he forthwith determined to effect. This resolution was, of course, grounded on the belief that however great the knowledge of Elisha might be, if seized and kept a prisoner, he could no longer give information to the king of Israel.
13 Dothan--or, "Dothaim," a little north of Samaria (see on
Gen 37:17).
15 his servant said unto him, Alas, my master! how shall we do?--When the Syrian detachment surrounded the place by night, for the apprehension of the prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since Gehazi's dismissal and consequently had little or no experience of his master's powers. His faith was easily shaken by so unexpected an alarm.
17 Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see--The invisible guard of angels that encompass and defend us (
Ps 34:7). The opening of the eyes, which Elisha prayed for, were those of the Spirit, not of the body--the eye of faith sees the reality of the divine presence and protection where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the divine power (see on
2Kgs 2:12); and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the most appropriate symbol of the Godhead [KEIL].
18 HIS ARMY SMITTEN WITH BLINDNESS. (
2Kgs 6:18-23)
Smite this people, I pray thee, with blindness--not a total and material blindness, for then they could not have followed him, but a mental hallucination (see
Gen 19:11) so that they did not perceive or recognize him to be the object of their search.
19 This is not the way, neither is this the city--This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.
he led them to Samaria--When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of
2Kgs 6:23 shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians.
24 BEN-HADAD BESIEGES SAMARIA. (
2Kgs 6:24-33)
Ben-hadad . . . besieged Samaria--This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (
1Kgs 20:42).
25 an ass's head was sold for fourscore pieces of silver--Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to Ł5 5s.
the fourth part of a cab--A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.
dove's dung--is thought by BOCHART to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by LINNĆUS, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.
26 as the king was passing--to look at the defenses, or to give some necessary orders for manning the walls.
29 we boiled my son, and did eat him--(See on
Deut 28:53).
30 had sackcloth within upon his flesh--The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.
32 But Elisha sat in his house, and the elders sat with him--The latter clause of
2Kgs 6:33, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (
1Kgs 19:20-21); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance.
