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Commentary on 2 Kings 6 verses 13–23
Here is, 1. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan (Kg2 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, Kg2 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 (Kg2 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 (Psa 3:6), no, not of a host encamped against him, Psa 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 (Kg2 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, Rom 8:31. (2.) By vision, Kg2 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 (Gen 32:2), his legions, or regiments, (Mat 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, Kg2 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, Job 12:25); 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 (Kg2 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 (Kg2 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 (Kg2 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, Kg2 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, Kg2 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, Sa1 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 (Pro 25:21, Pro 25:22, If thy enemy hunger, feed him, Exo 23:4, Exo 23:5) 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 have 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 (Kg2 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.
Elisha prayed before the Lord and said, “strike this people with blindness.” And he struck them with blindness according to the words of Elisha. Ben-hadad, king of the Arameans, sent a large army to surround the city of Dothan and ordered them to arrest Elisha, who lived there at that time. Now his servant saw the army of the Arameans and was horrified. But Elisha opened the eyes of the young man and showed him the ranks of fire that the Lord had erected around him against the Arameans, and his fear disappeared. At the same time [the enemies] were struck in their eyes and did not know the route of their march. They asked Elisha to be their guide; he led them to Samaria, and they were imprisoned inside walls. Then their eyes opened and they realized the danger into which they had voluntarily thrown themselves. But Elisha ordered that nobody should hurt them, and by his command, king Jehoram warmly received them. After offering them a banquet, he sent them back to their land in peace.This is the symbolic meaning [of this passage]: God had predicted through the prophet Isaiah, “The heart of these people was hardened; they have stopped their ears and have shut their eyes, so that they cannot see with their eyes.” The people of Abraham had been blinded by a just sentence of God, because of their perverse will. They asked that the Savior of the world be killed and tried to delete any memory of him completely, but Christ has converted them from their perversity to good behavior. He has delivered his persecutors from their blindness and has given them the bread of heaven. Then he has scattered them through the earth to announce his wonders. Such were those who came back from the mount of Golgotha, beating their own chest. They said to Simon and the other apostles with contrite hearts, “Brothers, what should we do?” And such was Saul, the persecutor of the church whose eyes were open without seeing and whose eyes God wondrously closed but opened again very soon, and to whom he ordered to bring his name before the nations, the kings and the children of Israel.
But, as many delight in warfare, which is the most glorious, to bring a battle to an end by the strength of a great army or by merits before God alone? Elisha rested in one place while the king of Syria waged a great war against the people of our ancestors, and was adding to its terrors by various treacherous plans and was endeavoring to catch them in an ambush. But the prophet found out all their preparations, and being by the grace of God present everywhere in mental vigor, he told the thoughts of their enemies to his countrymen and warned them of what places to beware. And when this was known to the king of Syria, he sent an army and shut in the prophet. Elisha prayed and caused all of them to be struck with blindness and made those who had come to besiege him enter Samaria as captives.
Elsewhere, also, that is, in the books of Kings we read that Elisha was in Samaria, and suddenly an army of Syrians surrounded and set on him. Gehazi saw them and said to his master, “O master, what shall we do?” And Elisha the prophet said, “Do not fear, for there are more with us than with them.” And he prayed that the Lord would open the eyes of Gehazi. And his eyes were opened, and he saw the mountain full of horses and chariots around Elisha. And Elisha prayed that God would strike them with blindness. And they were struck, and they entered into the city whither they were going, seeing not at all. Surely, you soldiers who have been surrounded have heard that where there is perfidy, there is blindness. Rightly, therefore, was the army of the unbeliever blind. But where there is faith, there is an army of angels. Good, then, is faith, which often exercises its power among the dead. Hence our adversary [the devil] and his legions are daily hurled back by the virtue of the martyrs.
If, then, justice is binding, even in war, how much more ought we to observe it in time of peace. Such favor the prophet showed to those who came to seize him. We read that the king of Syria had sent his army to lie in wait for him, for he had learned that it was Elisha who had made known to all his plans and consultations. And Gehazi, the prophet’s servant, seeing the army, began to fear that his life was in danger. But the prophet said to him, “Do not fear, for they who are with us are more than they who are with them.” And when the prophet asked that the eyes of his servant might be opened, they were opened. Then Gehazi saw the whole mountain full of horse and chariots round about Elisha. As they came down to him the prophet says, “Strike, O God, the army of Syria with blindness.” And this prayer being granted, he says to the Syrians, “Follow me, and I will bring you to the man whom you seek.” Then they saw Elisha, whom they were endeavoring to lay hold of, and seeing him they could not hold him fast. It is clear from this that faith and justice should be observed even in war; and that it could not but be a disgraceful thing if faith were violated.
When the king of Syria wanted to capture the holy prophet Elisha and make him subject to his own authority and surrounded him with many divisions of armed men, Elisha was not terrified or distraught, but said to the servant who served as messenger: “Do not be afraid for there are more with us than there are with them.” O the faith of the holy prophet! He does not fear the enemies whom he sees, since he knows that there are angels with him whom he trusts. He does not dread earthly ambushes, because he knows that heavenly auxiliary troops are there for him. “There are more with us,” he says, “than there are with them.” This is an amazing thing. Holiness merits more defenders from heaven than the foes that immorality leads onto the field. “There are more with us than there are with them.” Behold the merit of blessedness! The prophet makes his announcement about the multitude while the servant is still uncertain of his own salvation. How much more do spiritual eyes perceive than those of the flesh! One sees the number of the armed men, while the other perceives the sign of their protection. How great is the divine mercy! A blessing is delivered to people, but it is not seen. They receive help while they are in danger, but they do not know it. For this is the mercy of the Savior, that he intervenes for salvation and in doing so he does not allow himself to be seen. He is sensed by the benefits that he bestows, but not with the eyes.So they are in error who think that when a battle is waged successfully, they have overcome through their own strength. For they should know that adversaries are conquered by merits rather than by strength, and they are overcome not so much by power as by holiness, as holy Elisha was overcoming his enemies by prayer and not by arms. For when he was telling his servant to banish his fear, that those defending them were more than those opposing them, not even then was the servant’s fear able to be dispelled. Then Elisha prayed to the Lord, saying: “Lord, open his eyes so that he can see!” And his eyes were opened and he saw, and there was a whole mountain filled with horsemen.” So the prophet’s prayer opened the servant’s eyes. It is no surprise that a prayer opened his eyes to see an army, since prayer opened heaven so that an army came. It is no surprise, I say, if the God who was promising new auxiliaries implanted new eyes. Or why could he not bring forth an army of seers who furnished an army of angels for battle? Why, I say, could not he, who through his merits penetrated the darkness of the clouds, have wiped away the dullness from the servant’s eyes? Certainly then holy Elisha granted safety by this act to the fearful servant to whom he had restored the brightness of sight.
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SUMMARY
Second Kings 6:21 marks a profoundly dramatic and pivotal moment where the King of Israel, having miraculously received a divinely delivered Aramean army into the heart of his capital city, instinctively seeks Elisha's permission to execute them. This verse encapsulates the king's immediate, conventional military mindset in the face of an unprecedented supernatural intervention, thereby setting the stage for Elisha's surprising and counter-cultural response of mercy and hospitality.
CONTEXT
Literary Context: This verse serves as the dramatic culmination of a remarkable narrative arc within 2 Kings 6. The preceding verses detail the Aramean king's repeated, frustrated attempts to ambush the King of Israel, thwarted each time by Elisha's prophetic insights, which reveal the enemy's plans (2 Kings 6:8-12). In response, the Aramean king dispatches a formidable army to Dothan specifically to capture Elisha (2 Kings 6:13-14). The narrative then shifts to a powerful demonstration of God's protective power: Elisha's servant is granted a vision of the heavenly host, chariots and horses of fire, surrounding them (2 Kings 6:15-17), and Elisha prays for the Aramean army to be struck with temporary blindness (2 Kings 6:18). The prophet then leads the entire blinded army, not to their destruction in Dothan, but directly into Samaria, the capital of Israel (2 Kings 6:19-20). The king's question in 2 Kings 6:21 immediately follows this astonishing delivery, highlighting the profound and sudden shift in power dynamics and the king's conventional, yet understandable, reaction to this extraordinary situation.
Historical & Cultural Context: In the ancient Near East, warfare was characterized by extreme brutality, and the treatment of captured enemies often involved execution, enslavement, or severe mutilation. Kings were expected to demonstrate unwavering strength, decisive action, and a ruthless disposition towards their foes to maintain power and deter future aggression. The Arameans (Syrians) were a persistent and formidable adversary of Israel during this period, engaging in frequent border skirmishes, raids, and larger-scale conflicts. Samaria, as the strategically vital capital of the Northern Kingdom of Israel, was a primary target. The presence of a large, hostile army within its walls, even if miraculously blinded and helpless, presented an unprecedented and potentially volatile situation. The king's immediate impulse to "smite them" reflects the prevailing military ethos of the time, the perceived necessity of eliminating a present danger, and the desire to deter future aggression. This historical and cultural backdrop is crucial for understanding the radical and counter-cultural nature of Elisha's subsequent instruction, which defied all conventional wisdom and expectations of ancient warfare.
Key Themes: This verse contributes significantly to several overarching themes within the book of 2 Kings and the broader Old Testament narrative:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Repetition ("shall I smite [them]? shall I smite [them]?") to powerfully emphasize the king's eager, almost incredulous, impulse to act decisively against his captured enemies. This repetition not only highlights the conventional military mindset of the era but also serves to create a dramatic pause, building tension and setting up a stark contrast with Elisha's subsequent, unexpected command for mercy. There is also a strong element of Dramatic Irony at play. The Aramean army, sent specifically to capture Elisha, is instead led by him, completely blind and vulnerable, into the heart of their enemy's capital. The audience is fully aware of the extent of God's intervention and Elisha's divine plan, while the king is only just grasping the astonishing reality of the situation, leading to his conventional, yet ironically inappropriate, question. Furthermore, the scene presents a subtle Foreshadowing of a divine strategy that transcends human expectations of retribution, pointing towards a higher ethic of dealing with adversaries that will be revealed in Eisha's surprising command.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage powerfully illustrates God's unconventional methods of warfare and His surprising display of mercy, which often defy human logic. Instead of allowing Israel to destroy its enemies through conventional military means, God orchestrates a miraculous deliverance that places the entire Aramean army entirely at Israel's mercy. This challenges the human impulse for immediate retribution and vengeance, suggesting that divine victory is not always achieved through annihilation but can involve a profound demonstration of grace that potentially leads to transformation or deterrence. The king's question, born of a conventional understanding of warfare, serves as a foil to Elisha's divinely inspired command for hospitality, highlighting God's higher ways that often defy human expectations, ultimately aiming for a powerful witness to His character and a demonstration of His sovereignty over all nations.
REFLECTION AND APPLICATION
The king's immediate impulse to "smite them" resonates deeply with the human tendency to respond to threats, offenses, and perceived injustices with immediate, decisive force. In our own lives, when we gain an advantage over those who have wronged us, or when circumstances place our "enemies" or adversaries at our mercy, the natural inclination is often to exact retribution, assert dominance, or eliminate the perceived threat. However, this passage, especially when read in light of Elisha's subsequent instructions, challenges us to pause, resist our initial impulses, and seek divine counsel. God's strategies are often counter-intuitive, prioritizing mercy, witness, and transformation over brute force or conventional retaliation. True strength, from a divine perspective, is not merely the ability to destroy, but the profound capacity to show compassion and to overcome evil with good. This story calls us to critically examine whether our reactions, even when justified by conventional wisdom or personal grievance, align with God's higher purposes, which often involve demonstrating His character of grace and love even to adversaries. It encourages us to pray for wisdom and discernment when we hold power or advantage, choosing paths that reflect God's heart rather than merely satisfying our immediate impulses for vengeance or control.
Questions for Reflection
FAQ
Why did the King of Israel call Elisha "My father"? Was Elisha literally his father?
Answer: No, Elisha was not literally the king's father. The address "My father" (Hebrew: אבי, ʼavi) was a deeply respectful and deferential title used for a spiritual leader, a prophet, or someone of great wisdom and authority in ancient Israel. It signified profound reverence and an acknowledgment of Elisha's unique connection to God and his vital role as a protector and guide for the nation, much like a father guides his family. This title highlights the king's recognition of Elisha's spiritual power and his dependence on divine counsel in this extraordinary situation, even though the king held political power. We see similar respect shown to Elisha by King Joash much later in 2 Kings 13:14, where he cries out, "My father, my father! The chariots of Israel and its horsemen!"
Why did Elisha lead the blinded Aramean army to Samaria instead of just leaving them blinded or having them destroyed in Dothan?
Answer: Elisha's actions were part of a deliberate and profound divine strategy designed to demonstrate God's power and mercy in a way that would have a far greater impact than simple destruction. Leading the blinded army to Samaria, the capital, made the miracle undeniable and public to both the Israelites and the Arameans. It was a spectacular display of God's sovereignty over their enemies, showing that He could deliver Israel without a single sword being drawn. Furthermore, Elisha's subsequent instruction to feed them and send them home (2 Kings 6:22-23) was a radical act of mercy that challenged conventional warfare and the prevailing ethos of retribution. This act aimed to deter future Aramean raids, not through fear of military defeat, but through the profound and unexpected impact of divine kindness and generosity, thereby demonstrating God's unique character. Indeed, the text notes that "the bands of Syria came no more into the land of Israel" for a time (2 Kings 6:23), suggesting the strategy was effective.
CHRIST-CENTERED FULFILLMENT
The king's impulse to "smite" his enemies in 2 Kings 6:21 stands in stark contrast to the ultimate fulfillment of God's redemptive strategy found in Jesus Christ. While the king sought to eliminate a physical threat through conventional means of destruction, Jesus, the true King of Israel and the Son of God, came not to smite His enemies but to conquer them through an act of unparalleled mercy, self-sacrifice, and redemptive love. On the cross, Jesus did not call down legions of angels to destroy those who opposed Him or nailed Him to the tree (Matthew 26:53), but instead prayed for their forgiveness, acknowledging their ignorance (Luke 23:34). He disarmed the spiritual powers of darkness and sin not by brute force, but by becoming a humble servant, obedient even to death on a cross (Philippians 2:7-8). The mercy shown to the Aramean army, where enemies were fed and sent home, foreshadows the radical, transformative love of Christ, who commands His followers to love their enemies, bless those who curse them, and pray for those who persecute them (Matthew 5:44). Ultimately, Jesus' victory over sin, death, and the very powers of darkness was achieved not through smiting, but through self-giving love, inviting all humanity, even former enemies of God, into reconciliation and new life through His atoning sacrifice (Colossians 1:20). He is the Lamb of God who takes away the sin of the world, offering grace and salvation where judgment was due (John 1:29).