Exegetical and Hermeneutical Commentary of 2 Kings 6:15

And when the servant of the man of God was risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?

15. the servant ] The word is the same which in 2Ki 4:43 was rendered ‘servitor’. It is the special and more personal servant. Hence the R.V. puts ‘or, minister’ in the margin.

a host compassed the city both with horses and chariots ] R.V. an host with horses and chariots was round about the city. The words are not the same in Hebrew as in the previous verse where ‘compassed’ was used. Literally ‘an host and horses &c.’ The horses and chariots were in addition to the footmen, who alone were spoken of in verse 14.

Fuente: The Cambridge Bible for Schools and Colleges

The servant having been with him but a little time, even since Gehazis dismission, had not yet seen any experiments of his great power; or if he had, his faith might easily be shaken upon so great and sudden a danger.

Gone forth; either out of the gates of the city, where he might see them; or out of his house into the streets of the city, where he might learn this by the common fame and tumult of the people.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. his servant said unto him, Alas,my master! how shall we do?When the Syrian detachmentsurrounded the place by night, for the apprehension of the prophet,his servant was paralyzed with fear. This was a new servant, who hadonly been with him since Gehazi’s dismissal and consequently hadlittle or no experience of his master’s powers. His faith was easilyshaken by so unexpected an alarm.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And when the servant of the man of God was risen early, and gone forth,…. Either out of his master’s house, or out of the city upon some business to be done early in the morning; this was not Gehazi, but a new servant:

behold, an host compassed the city, both with horses and chariots; which he could see at the door of his master’s house, the city being built upon an eminence; or which he perceived, as soon as he came out of the gates of the city, or was about so to do:

and his servant said unto him; Elisha being with him; or else he returned to his master on the sight of such an army, and not being able to go forward:

alas, my master! how shall we do? to get out of the city, and through this host, and proceed on our intended journey; and if he understood that the intention of this formidable host was to take his master, his concern might be the greater; and the more as he was a new servant, and not so well acquainted with his master’s being possessed of a power of doing miracles.

Fuente: John Gill’s Exposition of the Entire Bible

When Elisha’s servant went out the next morning and saw the army, which had surrounded the town in the night, he said to the prophet, “Alas, my lord, how shall we do?” But Elisha quieted him, saying, “Fear not, for those with us are more than those with them.” He then prayed that the Lord might open his servant’s eyes, whereupon he saw the mountain upon which Dothan stood full of fiery horses and chariots round about Elisha. Opening the eyes was translation into the ecstatic state of clairvoyance, in which an insight into the invisible spirit-world was granted him. The fiery horses and chariots were symbols of the protecting powers of Heaven, which surrounded the prophet. The fiery form indicated the super-terrestrial origin of this host. Fire, as the most ethereal of all earthly elements, was the most appropriate substratum for making the spirit- world visible. The sight was based upon Jacob’s vision (Gen 32:2), in which he saw a double army of angels encamped around him, at the time when he was threatened with danger from Esau.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Blind Eyes – Verses 15-23

Elisha’s servant arose early, probably to go about the service of his master, and looking up into the mountains discovered them full of horses and chariots surrounding the city. Very alarmed he reported to the prophet, saying, “What shall we do?” Evidently they had some premonition of their purpose. Once again Elisha displayed that quality of calmness so characteristic of him and commendable of all true children of God (1Jn 4:18). When believers fear they need to remember the Lord, to open their eyes and see in His word how He protects His own (Psa 91:4). Thus Elisha prayed that God would open the eyes of the servant, that he might have the spiritual insight into the Lord’s particular care of them. Thus he could see into the unseen, and uplifting his eyes, now open, he saw another circle of horses and chariots, the host of heaven in their fiery splendor surrounding Elisha. These host are real, though they are not seen; they are present to protect those who rely on the Lord (Heb 1:14).

When the Syrians came down to take Elisha the prophet prayed to the Lord to smite them with blindness, which he did. The word translated “blindness” here is sanwerim, which means “confusion of sight,” not awar, which signifies literal blindness. The blindness was a form of disorientation, whereby everything appears wrong. The servant’s blind eyes were opened to see spiritual things, but the Syrian soldiers’ eyes were blinded to actuality, so that they were-persuaded to follow Elisha.

Efisha told them that they were in the wrong city and place, but if they would follow him he would lead them to the man they were seeking. So saying he led them into the capital, Samaria, to the king of Israel. There Elisha prayed that the Lord would now open their eyes, and he did. They could suddenly perceive where they were, that they were in the city of their enemy king and at his mercy. Was Elisha guilty of sinful deceit in what he did? Surely not. These men were enemies of God and of God’s man. He was no more at fault here than when he called out the she bears on the mocking youths of Bethel (2Ki 2:23-25). God judges all who tamper with His will and purposes. This occurrence showed the surpassing power of this God they were attempting to frustrate. What may appear to the modern mind deceitful in this incident is actually the merciful longsuffering of the Lord. He could have righteously struck them all dead, but instead He gave them an opportunity to see His power and to believe in Him.

The king of Israel was ready to kill the lot of them, but Elisha rebuked him for such a thought. They were like captives of war, and he was instructed to give them refreshment and allow them to return to their homes. So great provision was made for this captive army, kindness in payment for their intended ill-will. They went to their homes and evidently were ashamed to raid the land of Israel anymore. Elisha heaped coals of fire on their heads and it resulted in good for Israel (Pro 25:21-22; Rom 12:20).

Fuente: Garner-Howes Baptist Commentary

(15) The servant of the man of God.One waiting on (i.e., a minister of) the man of God. Not Gehazi, who is never called Elishas minister, and is usually mentioned by name.

Was risen early.For the Hebrew construction, comp. Psa. 127:2; Isa. 5:11; Hos. 6:4.

Gone forth.To the outside of the house, which commanded a view of the valley below, where the Syrians lay.

And his servant said.On returning into the house. The narrative is contracted.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

15. Servant of the man of God Not Gehazi, but another chosen in his place; probably a young man taken from one of the schools of the prophets.

Fuente: Whedon’s Commentary on the Old and New Testaments

DISCOURSE: 368
ELISHA PROTECTED BY CHARIOTS OF FIRE

2Ki 6:15-16. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not; for they that be with us are more than they that be with them.

IT has been justly said, that a servant of God is immortal, till his work is done. He will indeed be exposed to many dangers; and probably to more, in proportion as his zeal is exercised in the service of his Lord: but the promise made to Jeremiah is fulfilled to every faithful champion; They shall fight against thee; but they shall not prevail against thee. The prophet Elisha eminently experienced this blessed truth. He had been enabled by God on different occasions to reveal to the king of Israel the plans which the king of Syria had laid for his destruction. The king of Syria at first thought that his plans were all betrayed by some confidential servant of his own: but when he learned that they were revealed by God to the prophet Elisha, he determined to destroy the prophet; and for that end he sent not a small band, such as had failed in apprehending Elijah, but a large army to besiege the city wherein he was. This was effected with such rapidity, that the city was encompassed before any one suspected that an army was near: and Elishas servant, conceiving that the enmity of the king of Syria was chiefly directed against his master, was filled with despondency; taking for granted now that no possible method of escape for him remained. But Elisha knew that God was his protector, and therefore bade him dismiss his fears, assured that, whilst he had the Creator on his side, he need not feel the smallest anxiety, though the whole creation should be against him.
Now from this answer of Elisha we shall take occasion to shew you the excellency and efficacy of faith, in its discoveries, its consolations, its triumphs. Let us consider,

I.

Its discoveries

[The affrighted servant saw nothing but the invading army: but Elisha saw that there were invisible hosts of angels engaged in his defence: and he begged of God to open the servants eyes, that he might have ocular demonstration of that fact, which he had beheld by faith.
Now this is the proper effect of faith [Note: Heb 11:27.]: it discerns God as every where present to succour and support his people by his providence and grace. Faith beholds myriads of angels also waiting upon God, and flying at his command to execute his will, and to minister to his people. The chariots of fire and horses of fire were not more visible to the eye of sense, when God withdrew from the servants face the veil that concealed them, than they were to Elisha by the eye of faith. If we could only conceive aright of Elishas views at that moment, we should have a perfect idea of the proper office of faith, and of the high privilege which belongs to every believer ]

From the discoveries of faith we may judge of,

II.

Its consolations

[The servant was full of fear and terror; Alas, my master! what shall we do? But Elisha was as composed as if no enemy had been nigh. Thus it is that faith uniformly operates. However we be menaced by persecutors, it keeps us tranquil [Note: Psa 3:6; Psa 27:3 and 1Pe 3:14-15.]: however exposed we be to troubles of any kind, it preserves us in a peaceful state [Note: Isa 26:3.]. How calm were Daniel and the Hebrew Youths, when menaced with the most cruel death! It assures us that though the waves and billows rise ever so high, there is at the helm a Pilot, who can guide our vessel in safety to the desired haven. The language of the heart on such occasions is, If God be for me, who can be against me? or, Who is he that shall harm me, if I be a follower of that which is good?]

They who in conflicts experience the consolations of faith, shall after their conflicts enjoy also,

III.

Its triumphs

[Whilst the servant was yielding to despair, the master was deriding the vain efforts of his enemies, and laughing them to scorn. In this light we must understand his address to them: it was not a solemn assertion, but a derisive banter; You are come hither to seek the prophet, but you are all under a mistake: come all of you with me; I will shew you the man whom you are seeking after: and thus did he, alone and unarmed, lead captive, as it were, the armed hosts that came to apprehend him. Innumerable are the instances in holy writ where faith has triumphed in like manner, even before the conflict has been begun. How did Moses exult over the Egyptians [Note: Exo 14:13-14.]; David over Goliath [Note: 1Sa 17:45-47.]; Jehosaphat over three confederate armies [Note: 2Ch 20:17; 2Ch 20:20.]; and Hezekiah over the proud Sennacherib [Note: 2Ki 19:21.]! and with what glorious confidence did Paul glory over all the enemies of his salvation [Note: Rom 8:34-39.]! Thus it is our privilege also to know in whom we have believed, and to be assured that we shall be more than conquerors through Him that loved us [Note: In confirmation of this, see Isa 8:12-14; Isa 26:20.].]

From this subject we may learn,
1.

Our chief danger

[The agency of spiritual beings is here confirmed beyond all doubt: and, if holy angels are active in our preservation, we may be well assured that evil angels are active in seeking our destruction. The truth is, that we are more in danger from the agency of evil spirits than from all other causes whatever; because of their malice, their subtlety, and their power. Were our eyes opened as those of Elishas servant were, we should see ourselves surrounded with myriads of those malignant foes, all acting in concert with each other under Beelzebub their head, and combining their efforts to destroy us. Let us remember how they are working in all the children of disobedience, and actually leading the whole world captive at their will. Let us particularly call to mind also the power which Satan exerted over Judas, Ananias, and even the Apostle Peter himself: and let us, under a sense of our insufficiency to withstand him, cry mightily to God, to arm us for the combat, to strengthen us with might, and to bruise him under our feet [Note: Eph 6:10-18; Isa 41:10; Rom 16:20.].]

2.

Our great security

[Of ourselves we have no sufficiency for the smallest thing: all our sufficiency is of God. Let us beg of God then to hold us up, that we may be safe. Let our eyes be directed to him in every danger, temporal and spiritual; and let us commit the keeping of our souls to him in well-doing. Then, how numerous soever our enemies may be, we shall not be ashamed or confounded world without end. He will not leave us in the hands of any enemy, but will keep us by his power through faith unto everlasting salvation.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

The dreadful alarm of Elisha’s servant, and the perfect composure of Elisha himself, hold forth a precious lesson. In minds of little or no faith, the smallest events, which appears unpromising, excite fear. Alas! what shall we do? But firm, steady, fixed faith in Jesus, passes over all that we can do, to rest upon what the Lord can do. When we behold Jesus for us, and Jesus with us; he alone makes our mountain full of horses of fire, and chariots of fire, and we are enabled in his strength to bid defiance to every foe. Doth not this confirm that precious doctrine of the ministry of angels Heb 1:14 . But oh! how much greater and sweeter the doctrine of the everlasting presence of Jesus. Mat 28:20 . But, Reader! while attending to this very delightful instruction, arising out of this passage, do not neglect to attend to another. Observe, how at the instance of the prophet’s prayer, the eyes of his servant were opened; and the eyes of the Syrians blinded. What is this but a confirmation of what every day, and in every faithful ministry of the word, occurs. Some have their eyes opened to see the wonderous things of God’s law. Others remain in total blindness and ignorance, under the most powerful preaching. And is not this a solemn confirmation of the words of our Lord Jesus, when he said; For judgment I am come into this world; that they which see not might see, and that they which see might be made blind. Joh 9:39 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Ki 6:15 And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do?

Ver. 15. Alas, my master! how shall we do? ] Vox desperantis. Flesh and blood in an exigent gives up all for lost. Infidelity limiteth God’s boundless power and bottomless mercy: this is a kind of taking away of the Almighty. Hope above hope. Qui nil potest sperare, desperet nihil.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)