The Expositor's Bible: The Second Book of Kings. Farrar Frederic William
and devoured their own little ones.
"This woman," screamed the suppliant, pointing her lean finger at a wretch like herself – "this woman said unto me, 'Give thy son, that we may eat him to-day, and we will afterwards eat my son.' I yielded to her suggestion. We killed my little son, and ate his flesh when we had sodden it. Next day I said to her, 'Now give thy son, that we may eat him'; and she hath hid her son!"
How could the king answer such a horrible appeal? Injustice had been done; but was he to order and to sanction by way of redress fresh cannibalism, and the murder by its mother of another babe? In that foul obliteration of every natural instinct, what could he do, what could any man do? Can there be equity among raging wild beasts, when they roar for their prey and are unfed?
All that the miserable king could do was to rend his clothes in horror and to pass on, and as his starving subjects passed by him on the wall they saw that he wore sackcloth beneath his purple, in sign, if not of repentance, yet of anguish, if not of prayer, yet of uttermost humiliation.123
But if indeed he had, in his misery, donned that sackcloth in order that at least the semblance of self-mortification might move Jehovah to pity, as it had done in the case of his father Ahab, the external sign of his humility had done nothing to change his heart. The gruesome appeal to which he had just been forced to listen only kindled him to a burst of fury124.The man who had warned, who had prophesied, who so far during this siege had not raised his finger to help – the man who was believed to be able to wield the powers of heaven, and had wrought no deliverance for his people, but suffered them to sink unaided into these depths of abjectness – should he be permitted to live? If Jehovah would not help, of what use was Elisha? "God do so to me, and more also," exclaimed Jehoram – using his mother's oath to Elijah125– "if the head of Elisha, the son of Shaphat, shall stand on him this day."
Was this the king who had come to Elisha with such humble entreaty, when three armies were perishing of thirst before the eyes of Moab? Was this the king who had called Elisha "my father," when the prophet had led the deluded host of Syrians into Samaria, and bidden Jehoram to set large provision before them? It was the same king, but now transported with fury and reduced to despair. His threat against God's prophet was in reality a defiance of God, as when our unhappy Plantagenet, Henry II., maddened by the loss of Le Mans, exclaimed that, since God had robbed him of the town he loved, he would pay God out by robbing Him of that which He most loved in him – his soul.
Jehoram's threat was meant in grim earnest, and he sent an executioner to carry it out. Elisha was sitting in his house with the elders of the city, who had come to him for counsel at this hour of supreme need. He knew what was intended for him, and it had also been revealed to him that the king would follow his messenger to cancel his sanguinary threat. "See ye," he said to the elders, "how this son of a murderer" – for again he indicates his contempt and indignation for the son of Ahab and Jezebel – "hath sent to behead me! When he comes, shut the door, and hold it fast against him. His master is following hard at his heels."
The messenger came, and was refused admittance. The king followed him,126 and entering the room where the prophet and elders sat, he gave up his wicked design of slaying Elisha with the sword, but he overwhelmed him with reproaches, and in despair renounced all further trust in Jehovah. Elisha, as the king's words imply, must have refused all permission to capitulate: he must have held out from the first a promise that God would send deliverance. But no deliverance had come. The people were starving. Women were devouring their babes. Nothing worse could happen if they flung open their gates to the Syrian host. "Behold," the king said, "this evil is Jehovah's doing. You have deceived us. Jehovah does not intend to deliver us. Why should I wait for Him any longer?" Perhaps the king meant to imply that his mother's Baal was better worth serving, and would never have left his votaries to sink into these straits.
And now man's extremity had come, and it was God's opportunity. Elisha at last was permitted to announce that the worst was over, that the next day plenty should smile on the besieged city. "Thus saith the Lord," he exclaimed to the exhausted and despondent king, "To-morrow about this time, instead of an ass's head being sold for eighty shekels, and a thimbleful of pulse for five shekels, a peck of fine flour shall be sold for a shekel, and two pecks of barley for a shekel, in the gate of Samaria."
The king was leaning on the hand of his chief officer, and to this soldier the promise seemed not only incredible, but silly: for at the best he could only suppose that the Syrian host would raise the siege; and though to hope for that looked an absurdity, yet even that would not in the least fulfil the immense prediction. He answered, therefore, in utter scorn: "Yes! Jehovah is making windows in heaven! But even thus could this be?" It is much as if he should have answered some solemn pledge with a derisive proverb such as, "Yes! if the sky should fall, we should catch larks!"
Such contemptuous repudiation of a Divine promise was a blasphemy; and answering scorn with scorn, and riddle with riddling, Elisha answers the mocker, "Yes! and you shall see this, but shall not enjoy it."
The word of the Lord was the word of a true prophet, and the miracle was wrought. Not only was the siege raised, but the wholly unforeseen spoil of the entire Syrian camp, with all its accumulated rapine, brought about the predicted plenty.
There were four lepers127 outside the gate of Samaria, like the leprous mendicants who gather there to this day. They were cut off from all human society, except their own. Leprosy was treated as contagious, and if "houses of the unfortunate" (Biut-el-Masákin) were provided for them, as seems to have been the case at Jerusalem, they were built outside the city walls.128 They could only live by beggary, and this was an aggravation of their miserable condition. And how could any one fling food to these beggars over the walls, when food of any kind was barely to be had within them?
So taking counsel of their despair, they decided that they would desert to the Syrians: among them they would at least find food, if their lives were spared; and if not, death would be a happy release from their present misery.
So in the evening twilight, when they could not be seen or shot at from the city wall as deserters, they stole down to the Syrian camp.
When they reached its outermost circle, to their amazement all was silence. They crept into one of the tents in fear and astonishment. There was food and drink there, and they satisfied the cravings of their hunger. It was also stored with booty from the plundered cities and villages of Israel. To this they helped themselves, and took it away and hid it. Having spoiled this tent, they entered a second. It was likewise deserted, and they carried a fresh store of treasures to their hiding-place. And then they began to feel uneasy at not divulging to their starving fellow-citizens the strange and golden tidings of a deserted camp. The night was wearing on; day would reveal the secret. If they carried the good news, they would doubtless earn a rich guerdon. If they waited till morning, they might be put to death for their selfish reticence and theft. It was safest to return to the city, and rouse the warder, and send a message to the palace. So the lepers hurried back through the night, and shouted to the sentinel at the gate, "We went to the Syrian camp, and it was deserted! Not a man was there, not a sound was to be heard. The horses were tethered there, and the asses, and the tents were left just as they were."
The sentinel called the other watchmen to hear the wonderful news, and instantly ran with it to the palace. The slumbering house was roused; and though it was still night, the king himself arose. But he could not shake off his despondency, and made no reference to Elisha's prediction. News sometimes sounds too good to be true. "It is only a decoy," he said. "They can only have left their camp to lure us into an ambuscade, that they may return, and slaughter us, and capture our city."
"Send to see," answered one of his courtiers. "Send five horsemen to test the truth, and to look out. If they perish, their fate is but the fate of us all."
So two chariots with horses were despatched, with instructions not only to visit the camp, but track the movements of the host.
They went, and found that it was
1 Kings xxi. 27; Isa. xx. 2, 3.
Compare the wrath of Pashur the priest in consequence of the denunciation of Jeremiah (Jer. xx. 2).
1 Kings xix. 2.
In 2 Kings vi. 33 we should read
The Jews say Gehazi, and his three sons (Jarchi).
Lev. xiii. 46; Num. v. 2, 3.