TRV
See on the biblical-era map
Study This Verse
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.
Continue studying 2 Kings 6:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Elisha's astonishing directive to the King of Israel in 2 Kings 6:22 dramatically subverts conventional warfare by commanding an act of radical hospitality towards a blinded Syrian army. Issued after Elisha supernaturally led the disoriented enemy into the heart of Samaria, this command showcases profound divine sovereignty, challenges the prevailing ethos of retribution, and powerfully demonstrates God's preference for mercy and unconventional strategy over immediate vengeance, ultimately fostering peace and revealing His character to both Israel and Syria in an unprecedented manner.
CONTEXT
Literary Context: The immediate narrative in 2 Kings 6:8-19 establishes a tense and escalating conflict between the Aramean (Syrian) kingdom and Israel. The Aramean king, frustrated by Elisha's prophetic insights that consistently thwarted his military plans, dispatches a formidable army to Dothan to capture the prophet. Elisha's servant is terrified by the sight of the encircling forces, but Elisha prays for his eyes to be opened to see the heavenly chariots of fire, revealing God's protective presence (2 Kings 6:17). Subsequently, Elisha prays for the Aramean army to be struck with blindness, and then, in an astonishing act of divine deception, he personally leads the disoriented soldiers from Dothan directly into the fortified Israelite capital of Samaria (2 Kings 6:20). Upon their arrival, the King of Israel, seeing his helpless enemies within his grasp, eagerly asks Elisha if he should "smite them." Verse 22 is Elisha's profound and counter-intuitive response, setting the stage for an unprecedented act of mercy that immediately precedes the cessation of Aramean raids mentioned in 2 Kings 6:23. This sequence highlights God's sovereign control over international affairs and His use of unconventional methods to achieve His purposes.
Historical & Cultural Context: This episode unfolds during a tumultuous period marked by frequent military incursions and border conflicts between the northern kingdom of Israel and the Aramean kingdom of Damascus. Warfare in the ancient Near East was often brutal, with the treatment of captives ranging from enslavement to execution, especially for those taken in battle. The king's impulse to "smite" the enemy aligns perfectly with the prevailing military ethos of the time, where total annihilation of a defeated foe was not uncommon and often seen as a sign of strength and a deterrent. However, the context here is unique: these soldiers were not captured through Israelite military prowess but through direct, miraculous divine intervention, placing them under a different moral obligation. Furthermore, while providing food and water to a vanquished or helpless enemy was not universally practiced, it could be a powerful gesture of hospitality or a means of asserting moral superiority. Elisha's command, however, elevates this act to a divine imperative, transcending human custom and demonstrating God's unique ethical standards.
Key Themes: Elisha's directive powerfully underscores Divine Mercy and Compassion, demonstrating God's character as one who prefers grace over immediate retribution, even towards adversaries. This act of unexpected kindness serves as a profound witness, transcending the conventional animosity between nations and revealing a God who delights in mercy. It also highlights God's Unconventional Strategy, where the Lord, through His prophet, employs extraordinary and counter-intuitive methods to achieve His purposes. Rather than a bloody confrontation, God uses a display of His sovereignty and an act of radical grace to disarm the enemy, ultimately leading to a period of peace (2 Kings 6:23). The passage further illustrates the principle of Overcoming Evil with Good, providing an Old Testament precursor to New Testament teachings on loving enemies and returning good for evil, as seen in passages like Romans 12:21 and Matthew 5:44). Finally, the episode firmly establishes Elisha's Prophetic Authority, as he, speaking for God, overrides the king's natural inclination for vengeance, guiding the monarch to act according to divine will rather than human impulse or military convention.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 2 Kings 6:22 is rich with literary devices that amplify its profound message of divine mercy and unconventional strategy. Elisha's response begins with a pointed Rhetorical Question: "wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow?" This question is not seeking an answer but rather challenging the King of Israel's underlying assumption and asserting a profound moral and theological truth. It highlights the crucial distinction between enemies captured through conventional military might and those miraculously delivered by divine intervention, thereby negating the king's perceived right to execute them. This sets up a powerful Contrast and Irony: the king's natural inclination is for vengeance and destruction, yet Elisha, speaking for God, commands an act of radical hospitality and life-giving provision. The irony is deepened by the subsequent outcome in 2 Kings 6:23, where this act of mercy proves far more effective in neutralizing the threat than any act of violence could have been, causing the Aramean raiding bands to cease their incursions. Furthermore, "bread and water" serve as potent Symbolism, representing not merely physical sustenance but also the profound act of hospitality, reconciliation, and the preservation of life, standing in stark opposition to the death and enmity that conventionally define warfare.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates God's sovereignty over all human affairs, including military conflicts and the hearts of kings. It challenges the conventional human understanding of justice and retribution, revealing a divine character that prioritizes mercy and transformative grace, even towards enemies. God, through Elisha, demonstrates that His ways are often counter-intuitive to human logic, proving that true victory is not always achieved through superior force but through acts of radical kindness and obedience to His unconventional commands. This episode serves as a powerful testament to the ethical treatment of adversaries, foreshadowing later biblical principles that call for love and compassion even for those who seek to harm us. It underscores the truth that God's ultimate goal is often redemption and witness, rather than mere destruction, aiming to draw all peoples to acknowledge His unique power and goodness.
REFLECTION AND APPLICATION
The narrative of 2 Kings 6:22 presents a radical challenge to our natural human instincts for retaliation and self-preservation. In a world often driven by a "might makes right" mentality and the desire for immediate vengeance against those perceived as threats, Elisha's command to feed and release the enemy army calls believers to a higher, divine standard. It compels us to consider how we respond to adversaries, critics, or those who have wronged us, urging us to embody God's character of mercy and grace. This passage teaches that genuine strength lies not in the ability to destroy, but in the capacity to extend compassion, even when it seems counter-intuitive or undeserved. It reminds us that acts of kindness, rooted in obedience to God's unconventional wisdom, can be far more transformative and effective in disarming hostility and bearing witness to God's love than any act of aggression. It invites us to trust that God's methods, though often perplexing to human reasoning, are ultimately more effective and glorifying to Him.
Questions for Reflection
FAQ
Why didn't Elisha just kill the Syrian army, or let the king do it, given they were enemies?
Answer: Elisha's command to spare the Syrian army, rather than allowing the King of Israel to "smite them," was a deliberate act of divine strategy and a profound demonstration of God's character. Firstly, these soldiers were not captured through Israelite military prowess but by a miraculous act of God, who struck them with blindness and led them into Samaria (2 Kings 6:18-20). Therefore, their fate was not subject to conventional warfare rules but to God's specific instruction. Secondly, God often uses unconventional means to achieve His purposes, revealing His sovereignty and mercy. This act of radical hospitality was intended to shame the enemy through kindness and demonstrate the unique nature of Israel's God, who operates on principles higher than human vengeance. The outcome in 2 Kings 6:23 shows that this act of mercy was more effective than violence, as the Syrian raiding bands ceased their incursions into Israel for a time, proving God's wisdom transcends human military logic and achieves a deeper, more lasting peace.
CHRIST-CENTERED FULFILLMENT
The radical mercy displayed in 2 Kings 6:22 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Elisha's command to feed and release enemies foreshadows the boundless compassion of God incarnate, who not only taught His followers to love their enemies and pray for those who persecute them but also exemplified this love on the cross. While the Aramean soldiers were disarmed by Elisha's divine intervention, humanity, as God's spiritual enemies, were disarmed by Christ's sacrificial love. He reconciled us to God while we were still sinners, demonstrating the ultimate act of "setting bread and water" before His adversaries. Jesus Himself is the ultimate "bread of life" (John 6:35) and the "living water" (John 4:10), offering spiritual sustenance and eternal life to those who were spiritually blind and captive to sin. His call to "go to their master" finds resonance in the Great Commission, where believers are sent out to proclaim the good news, inviting all to return to their true Master, God, through repentance and faith in Christ. Thus, Elisha's act of mercy points forward to the greater mercy of God in Christ, who, instead of smiting His enemies, offered Himself as the ultimate provision for their reconciliation and eternal freedom.