“Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.”
A stater. It is the same as a sicle or shekel. (Challoner) — As it is in Hebrew and Septuagint. — Bushel, or “measure,” (Haydock) above 9 pints. — Gate, where the market place commonly was. (Calmet)
“Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. a lord: Heb. a lord which belonged to the king leaning upon his hand”
Lords. Hebrew shalish, “an officer” of the first rank, Exodus xiv. 7. Septuagint tristates, which Josephus explains of one who “commanded a third part of the army.” (Calmet) — Flood-gates. If corn should fall with the same abundance as water does from the cataracts of the Nile; or, Hebrew, “if the Lord should make windows,” &c., to pour it down, (Calmet) could it possibly be so cheap? (Menochius) — Thereof. Thus his incredulity was punished, ver. 17. (Salien) — Reason must not pretend to reach the power of God, but ought to believe what he says. (Worthington)
“And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?”
Lepers. They were excluded from society, though the laws of religion were ill observed in Israel. The Rabbins say, these four were Giezi and his three sons. (Calmet) — But this is without foundation, (Haydock) as Giezi was not yet a leper, chap. viii. 5. — Salien places that judgment two years later. (Haydock)
“And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.”
Evening. Hebrew, “twilight.” — First part, where the advanced guard should be, or the nearest tents.
“For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.”
Hethites. Septuagint, “Chetteans.” Josephus, “the islands” of Cyprus, &c. He seems to have read Cethim in the text, as they peopled Cyprus. (Calmet) — See Jeremias ii. 10. (Menochius) — These Hethites seem to have dwelt in the stony Arabia, (Judges i. 26.) or in Syria. (Haydock) — Solomon had connexions with them, 3 Kings x. 29. (Calmet) — Angels made the noise of a mighty army, and probably appeared, as they had done to Giezi, chap. vi. 17. (Tirinus)
“Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.”
Tribes. 1 Paralipomenon xvii. 6, by the substitution of p for b, reads Shophete, “judges,” which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)
“Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. some: Heb. we shall find punishment”
Crime, and punished. Hebrew, “iniquity shall find us.” Citizens are bound to give notice of what may tend to the common good. (Calmet) — Court. Not in person, but by means of others. (Menochius)
“So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.”
Tied to the mangers, or rather by the hind-legs, as it is still the custom in the East. (Xenophon. Anab. iii. Martyr legat. Babyl.)
“And he called the porters; and they told it to the king's house within.”
House, or give thee children, who shall hold the sceptre. (Menochius)
“And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city.”
I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner) — God passes over all the children whom David had already, 3 Kings ii. 15. The temporal kingdom was enjoyed by David’s posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture. (Calmet) — But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock) — In these predictions we must always distinguish the type from the reality. (Calmet)
“And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see. in the city: Heb. in it”
Consumed, for food. (Menochius) — Septuagint, “Let them take five of the horses left. Those which are left here, behold they are to all the remaining multitude of Israel, and let us send them.” They have read in a different manner from the present Hebrew, which has, “Let them take five of the horses there remaining; behold they are like all the multitude of Israel which is left; they are like all the multitude of Israel who are lost; let us send them.” Arabic, “Let us send thither five horsemen who remain; if they escape, we shall look upon them as those Israelites who continue alive; if they perish, they well be numbered with the other Israelites who are dead.” Both horses and horsemen were dreadfully lean, and they could not expect a better fate than those already consumed by famine. (Calmet) — The truth of the report ought at least to be fully ascertained. By following the timid advice of the king no prospect of redress appeared. At last the king consented to send two horsemen. (Haydock) (Septuagint, ver. 14.) (Junius, &c.)
“They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see.”
Horses. Hebrew, “chariot horses,” or two chariots with (each) two horses, as it was customary to go to war, and to travel on chariots. (Calmet)
“And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD.”
Faithful; or continue a long time. (Menochius) (3 Kings xi. 38.) — Where is not the house of David? or how is this accomplished, except in the Church? — Thy face. Septuagint, “before me,” which is conformable to Psalm lxxxviii. 38. David saw Solomon on the throne, and beheld the Messias in spirit. (Calmet) — Souls departed still see what regards them, (Sa) if they be happy. (Haydock)
“And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him.”
Gate, to prevent confusion and accidents, (Josephus) or to guard against any return of the enemy. (Menochius)
“And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria:”
Lord. “More in soul, than by this posture of the body, remaining quiet in meditation and prayer.” (Cajetan) — Vatable says only kings were allowed to pray sitting, (Sa; Menochius) and they must be of the house of Juda. (Maimonides) — They say the priests always stood in the temple. But Josephus mentions seats of lead for them. (Jewish Wars vii. 11.) The Hebrew expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark. It is not so much the posture of the body as the fervour of the soul, which God regards. See St. Augustine, ad Simp. ii. q. 4.) Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude. (Calmet) — Far, in power and glory. (Haydock)
“And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.”
God. Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children’s happiness; a favour which thou hast graciously promised unto me. (Calmet) — Thus immortality, and all happiness, were proposed unto the first man. (Menochius) — Some use an interrogation; “Is this the law of Adam?” (Calmet) — Protestants, “manner of man.” Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock) — In 1 Paralipomenon xvii. 17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, “Behold the law of man, of the Lord God.” I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet) — Luther attributes this version, Hæc est ratio hominis, qui Daomius Deus est, to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock) — David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)
“And so it fell out unto him: for the people trode upon him in the gate, and he died.”
Unto thee. To express his sentiments of gratitude. (Menochius) — What more can he desire?
Word’s sake. Some copies (Haydock) of the Septuagint read “servant’s sake,” as 1 Paralipomenon xvii. (Calmet)
A name. So that all might praise God, for the favours which he had bestowed upon his people, (Haydock) and admire his power and glory. — Gods, whom thou didst cast out of Chanaan. (Paralipomenon) (Calmet) — From, is not expressed in the Vulgate or Hebrew, though Protestants also supply it. (Haydock) — Some explain Elohim, “gods,” of the chief men of the Hebrew nation. The power of the idols was overthrown; (Numbers xxxiii. 4,) and the Israelites were rescued both from oppression, and from the service of false gods, Ezechiel xvi. (Calmet) — Adonai is often substituted for Jehova; as appears from 1 Paralipomenon xvii. 21, 22. (Kennicott)
Raise up. As long as the promises were not fulfilled, they seemed to be dormant. (Menochius)
In his heart. Literally, “has found his heart,” (Haydock) following the inspirations of divine grace, to pray with attention and love, (Calmet) and confidence. (Haydock)
Begin. Hebrew, “please, or deign to bless.” Septuagint and Jonathan, “begin.” (Calmet)