Exegetical and Hermeneutical Commentary of 2 Kings 13:18
And he said, Take the arrows. And he took [them]. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.
18. Take the arrows ] By the previous symbolical act, the prophet has directed the king to go eastward with courage against the enemy, assured that the Lord will be with his arrows, and will regard them as His own. He now proceeds to test the zeal of Joash.
Smite upon the ground ] The Hebrew indicates the direction of the blows ‘towards the ground’. It appears as though the prophet wished blows to be aimed as if intended to strike down a foe. So the sense is equivalent to ‘strike (some one) down to the ground’. It does not seem that there was to be any shooting of the arrows in this second figurative action, but only a series of blows made with them as they were grasped, and aimed at some imaginary enemy who was to be brought down.
And he smote thrice, and stayed ] On ‘stayed’ in this sense of ‘ceased’ cf. on 2Ki 4:6 above. The act, which was intended to be an index of his earnestness, is very feebly performed, and so the promise is curtailed: ‘now thou shalt smite Syria but thrice’.
Fuente: The Cambridge Bible for Schools and Colleges
Smite upon the ground – Some prefer to render – Shoot to the ground; i. e. Shoot arrows from the window into the ground outside, as if thou wert shooting against an enemy.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Smite upon the ground] As he was ordered to take his arrows, the smiting on the ground must mean shooting arrows into it.
He smote thrice, and stayed.] The prophet knew that this shooting was emblematical: probably the king was not aware of what depended on the frequency of the action; and perhaps it was of the Lord that he smote only thrice, as he had determined to give Israel those three victories only over the Syrians. Elisha’s being wroth because there were only three instead of five or six shots does not prove that God was wroth, or that he had intended to give the Syrians five or six overthrows.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Smite upon the ground: the former sign portended victory, and this was to declare the number of the victories.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said, take the arrows, and he took them,…. The rest of them:
and he said unto the king of Israel, smite upon the ground; the floor of the room in which the prophet lay:
and he smote thrice, and stayed; made a stop, ceased smiting; he might think this action trifling, and beneath him, only was willing to please the prophet, but did not do it with a good will, and therefore smote no more; though this was an emblem of his smiting the Syrians, which he might not understand.
Fuente: John Gill’s Exposition of the Entire Bible
(18) And he said.LXX., and Elisha said unto him, which, as Thenius remarks, is more appropriate here, in introducing the account of the second symbolic action.
The arrowsi.e., the bundle of arrows.
Smite upon the ground.Rather, smite (or, strike) earthwards; as if striking an enemy to the earth.
He smote thrice.Three being a sacred number.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 374
ELISHAS REPROOF TO JOASH
2Ki 13:18-19. And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it; whereas now thou shall smite Syria but thrice.
IN this passage is recorded a conversation between King Joash and the Prophet Elisha. The prophet was dying; and the king, who had utterly neglected him before, now went to visit him, and was full of concern about the loss, which both he and all his people would sustain: the king even wept over him, and most pathetically exclaimed, O my father, my father, the chariot of Israel, and the horsemen thereof [Note: This is the same expression as Elisha himself had used in reference to Elijah, 2Ki 2:12. The people of Israel were forbidden to multiply chariots and horses, that they might look to God alone as their strength. And they were now so reduced by Hazael king of Syria, that they had only ten chariots and fifty horsemen left; ver. 7. But if they had attended to Elisha, they would not have needed any such protectors, because God himself would have defended them. This truth the king now acknowledged, feeling that he was about to lose the best support of his kingdom.]! Thus it is that the servants of the Lord are too generally treated: they are neglected and despised in their life; but, when they are no longer able to benefit the world, their loss is deeply felt.
On this occasion God put fresh honour upon his servant, and made him a messenger of glad tidings to the king. These tidings were conveyed under two symbolical representations; the shooting of an arrow towards Syria, and the smiting of a bundle of arrows upon the ground. But it seems that the king, though apprised of Gods gracious intentions towards him, was not by any means either so enlarged in his expectations, or so ardent in his desires, as he should have been: he was lukewarm; and by his lukewarmness he both displeased the prophet, and deprived himself of a great measure of that mercy which God had designed to bestow upon him.
Now this subject affords us a fit occasion to consider,
I.
What messages of mercy God has sent to us
Innumerable are the intimations which God has given us of a glorious deliverance from all our spiritual enemies: they have been given,
1.
By significant emblems
[What was the preservation of Noah and his family in the ark, but a representation to us of that deliverance which shall be vouchsafed to all who are found in Christ? All the rest of the world shall perish; but they shall be saved in the Lord with an everlasting salvation [Note: 1Pe 3:20-21.]. What were the deliverances of Gods people from Egypt and Babylon, but typical exhibitions of that redemption which God has vouchsafed to us in Christ Jesus? In this light they are uniformly set forth in the holy Scriptures; and from them we learn never to despair [Note: Isa 40:4-5.] What were all the miracles of our Lord, but so many emblems of the spiritual blessings which shall be imparted unto us by the Gospel [Note: Isa 35:5-6; Joh 9:39.] Above all, what was the resurrection of our blessed Lord, but a pledge, yea, a shadowy representation also, of that restoration to a new and spiritual life, of which all shall partake who believe in Christ [Note: Compare Eph 1:19-22 with Eph 2:4-7.]? ]
2.
By express promises
[Where shall we begin, or where shall we end, our enumeration of the exceeding great and precious promises which are given us in the Gospel? Though we should confine ourselves to the precise idea of the text, and contemplate the promises solely as relating to our deliverance from spiritual enemies, we might easily collect passages almost without number [Note: Sin, Rom 6:14. Satan, Rom 16:20. Death, 1Co 3:22. Hell, Joh 3:15-16 or all in one, Luk 4:18.] These are made, like that in our text, even to the most unworthy of mankind.]
3.
By the declarations and examples of dying saints
[Behold Jacob on his dying bed [Note: Gen 49:18.]; or the aged Simeon with Jesus in his arms [Note: Luk 2:29.]: see St. Paul, in daily expectation of martyrdom; how bright his prospects, how heavenly his frame [Note: 2Ti 4:7-8.]! In such passages as these we see death entirely disarmed of its sting, and the triumphs of heaven, as it were, begun. But we need not go back to the days of old: we may hear for ourselves precisely similar declarations, if we will frequent the chambers of sick and dying saints. In all such instances, the departing saints bring the matter home to our own feelings, and put, as it were, their hands upon ours, to teach us how to shoot, and to encourage our efforts [Note: See ver. 16.]: and God himself instructs us, what we also may expect from him in a dying hour ]
Amidst so many gracious intimations from God, we should inquire,
II.
Whence it is that we profit so little by them?
The fault is in ourselves alone, just as it was in the king of Israel
1.
Our desires are faint
[We do not long for the blessings of redemption as we ought to do: we should pant after them, as the hart after the water-brooks [Note: Psa 42:1-2; Psa 63:1-2; Psa 84:2.]. But instead of this, we are satisfied with low attainments: and, if we can, as it were, just get within the door of mercy, we have no ambition either to glorify God on earth, or to obtain an augmented weight of glory in heaven. The people of this world put us utterly to shame: they are never satisfied: the more they obtain, the more their desires are enlarged. O that it were thus with us; and that we were determined never to be satisfied, till we awake up after the perfect image of our God [Note: Psa 17:15.]!]
2.
Our expectations low
[We do not actually deny the truth of God in his promises; but we do not view them in their breadth and length, and depth and height. God says to us, Open thy mouth wide, and I will fill it: but we have no enlargement in prayer. We are not straitened in him; but we are straitened in our own bowels. God tells us, that according to our faith it shall be unto us: but we, instead of raising our expectations in proportion to the ability of the Giver, are ever limiting his power and grace; and on every occasion we ask, Can he do this thing? or Will he do it for me? This is a fault even amongst eminent saints. It was for this that Jesus reproved the sisters of Lazarus: he had told them, that their brother should rise again: and, when he went to the grave to raise him, they thought that the circumstance of his having been dead four days was an insurmountable obstacle to his restoration to life: but Jesus replied, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? This reproof most justly belongs to us. If when we attended the ordinances of religion, or read the word of God, or opened our mouths in prayer, we really expected such manifestations of Gods power and love as he has given us reason to expect, what might we not obtain at his hands? But God does not perform, and, if we may so speak, cannot perform, all that he would for us, because of our unbelief [Note: Mat 13:58 with Mar 6:5.].]
3.
Our exertions languid
[When we come into the divine presence, the arrows are, as it were, put into our hands; but we are content with striking twice or thrice. We do not stir up ourselves to lay hold on God: we do not wrestle with him, and determine not to let him go, until he has bestowed a blessing on our souls. We should give him no rest, till he has manifested to us the acceptance of our prayers. But we perform all our duties in so cold a way as rather to offend God by our lukewarmness, than to please him by our zeal. The prophet was justly displeased with Joash for not shewing greater ardour in the cause of Israel: Thou shouldest have smitten, says he, five or six times: then hadst thou smitten Syria, till thou hadst consumed it: whereas now thou shalt smite Syria but thrice. This prediction was exactly verified: Joash did beat them only three times [Note: ver. 25.]: and thus we find it in our own experience: we gain some victories, it is true; but they are only small and partial, because we war not with all our might ]
Advice
1.
Improve the opportunities which God affords you by his ministers
[Elisha ministered for above sixty years: yet Joash never availed himself of his instructions, till they were about to be for ever withdrawn. And is it not so wherever the faithful servants of God are sent? The generality, especially of the great and opulent, disregard their warnings, and despise their messages of mercy. O that it might not be found so in this place! If God has sent you the light, learn to walk in the light, whilst you have it; lest darkness come upon you, and the word which ought to be a savour of life, become unto you a savour of death.]
2.
Trifle not with the impressions which are at any time upon your minds
[Joash appeared to be now in a hopeful way; but he soon lost his good impressions, and died, as he had lived, an enemy of God. And are there not found amongst us many, whose goodness is as the morning cloud, and as the early dew that passeth away? Under the ordinances perhaps, or in a time of sickness, or under the prospect of some painful bereavement, you have been affected, and been made willing to obey the voice of Gods prophets: but you have soon forgotten all your vows, and returned with the dog to his vomit, and with the sow that is washed to her wallowing in the mire. Truly should this be the case with you, your latter end will be worse than your beginning: for it were better never to have known the way of righteousness, than after having known it to turn from the holy commandment delivered unto you.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ki 13:18 And he said, Take the arrows. And he took [them]. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.
Ver. 18. And he took them. ] He is very morigerous to the prophet, as expecting good from him; only he stayed striking before he should, and that was to his loss. He should have continued smiting till the prophet had said, Enough.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Smite: Isa 20:2-4, Eze 4:1-10, Eze 5:1-4, Eze 12:1-7
he smote thrice: 2Ki 4:6, Exo 17:11
Reciprocal: Jos 13:4 – Aphek 2Ki 4:3 – borrow not a few 2Ki 13:25 – took again
Fuente: The Treasury of Scripture Knowledge
HAND-TYING UNBELIEF
He smote thrice, and stayed.
2Ki 13:18
Human perversity limits Divine favour. This incident teaches concerning prayer:
I. Importunity in supplication is one of the supreme elements of devotion.Let us understand now that Elisha is trying to teach this king to pray God for help in defeating his Syrian enemies. He wishes him, therefore, to put some measure of persistency into his exercises. He bids him draw out all the rest of the arrows from the quiver, and, holding them as a bundle of missiles in his hand, strike the earthen floor of the dwelling. Every stroke was meant to pray for and predict a fresh victory.
II. Faith in supplication is one of the settled conditions of devotion.Remember that in this symbolism the bow is speech, the arrows are petitions. Behind and beneath both, however, is faith in Gods promises. When Elisha cries out Smite! he is bidding the king believe that God is, and that He is a rewarder of those who diligently seek Him. He smote thrice, and stayed.
III. Weakness in asking hinders our achievement in devotion.Elisha seems indignant at the monarchs dullness. He sharply rebukes him, explaining to him his mistake. In all our audiences with a good God remember this: None can ever ask too much.
Illustrations
(1) We can really do nothing worth while in this world without Gods help. The prophet laid his hands on the kings hands, meaning that God would fight with the king. We should seek to have Gods hand upon ours in everything we try to do. Then we shall have blessing. But without this nothing will come of our best work. Young people should learn to get Gods benediction every morning before they go out. God said to Moses, Certainly I will be with thee. To the apostles Jesus said, I am with you alway. You cannot do much yourself, but God and you can do anything. God and one are a majority.
(2) The weakness of Joash appears in his smiting the ground only three times. He understood perfectly well what was meant; but he had not the vigour to smite and smite, till he was sure he had done all he could. If we do not succeed the first or third time, we must try again, and keep trying until we succeed. Cultivate an energetic character. If you are by nature lazy, then conquer it by active and earnest prayer.
Fuente: Church Pulpit Commentary
2Ki 13:18-19. Smite upon the ground The former sign portended victory: and this was to declare the number of the victories. He smote thrice, and stayed Through his inattention to, or unbelief of, the sign just given, concerning war with, victory over, and deliverance from Syria, or through indifference about that deliverance. The man of God was wroth with him Whether Joash, before this interview with Elisha, was acquainted or not with the nature of those parabolic actions, whereby the prophets were accustomed to represent future events, he could not but perceive, by the comment which Elisha made upon the first arrow, which he calls the arrow of deliverance, that his shooting was a symbolical action, and intended to prefigure his victories over that nation; and, therefore, he might easily understand that this second action, of striking the ground with the arrow, was to portend the number of victories he was to obtain. And if, added to this, we may suppose, with the generality of interpreters, that the prophet had apprized him beforehand that such was the symbolical intent of what he now put him upon, that the oftener he smote upon the ground, the more would be the victories which his arms should obtain; and that thus, in some measure, his success in the war was put into his own power; the kings conduct was utterly inexcusable, if, diffident of the prophets promise, and considering the great strength of the kings of Syria, more than the power of God, he stopped his hand after he had smote thrice, supposing that the prediction would never have been fulfilled, had he gone on and smote upon the earth oftener. Upon the whole, therefore, the prophet had just reason to be offended at the king for not believing God, who had done so many signal miracles in favour of the Israelites; for not believing him, who, according to his own acknowledgment, had been a constant defender of the state, and now, in his dying hours, was full of good wishes and intentions for his country. See Dodd, Le Clerc, and Patrick.