1Now the sons of the prophets said to Elisha, “Behold now, the place before you where we are living is too limited for us. 2“Please let us go to the Jordan and each of us take from there a beam, and let us make a place there for ourselves where we may live.” So he said, “Go.” 3Then one said, “Please be willing to go with your servants.” And he answered, “I shall go.” 4So he went with them; and when they came to the Jordan, they cut down trees. 5But as one was felling a beam, the axe head fell into the water; and he cried out and said, “Alas, my master! For it was borrowed.” 6Then the man of God said, “Where did it fall?” And when he showed him the place, he cut off a stick and threw it in there, and made the iron float. 7He said, “Take it up for yourself.” So he put out his hand and took it.

The Arameans Plot to Capture Elisha

      8Now the king of Aram was warring against Israel; and he counseled with his servants saying, “In such and such a place shall be my camp.” 9The man of God sent word to the king of Israel saying, “Beware that you do not pass this place, for the Arameans are coming down there.” 10The king of Israel sent to the place about which the man of God had told him; thus he warned him, so that he guarded himself there, more than once or twice.

      11Now the heart of the king of Aram was enraged over this thing; and he called his servants and said to them, “Will you tell me which of us is for the king of Israel?” 12One of his servants said, “No, my lord, O king; but Elisha, the prophet who is in Israel, tells the king of Israel the words that you speak in your bedroom.” 13So he said, “Go and see where he is, that I may send and take him.” And it was told him, saying, “Behold, he is in Dothan.” 14He sent horses and chariots and a great army there, and they came by night and surrounded the city.

      15Now when the attendant of the man of God had risen early and gone out, behold, an army with horses and chariots was circling the city. And his servant said to him, “Alas, my master! What shall we do?” 16So he answered, “Do not fear, for those who are with us are more than those who are with them.” 17Then Elisha prayed and said, “O LORD, I pray, open his eyes that he may see.” And the LORD opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha. 18When they came down to him, Elisha prayed to the LORD and said, “Strike this people with blindness, I pray.” So He struck them with blindness according to the word of Elisha. 19Then Elisha said to them, “This is not the way, nor is this the city; follow me and I will bring you to the man whom you seek.” And he brought them to Samaria.

      20When they had come into Samaria, Elisha said, “O LORD, open the eyes of these men, that they may see.” So the LORD opened their eyes and they saw; and behold, they were in the midst of Samaria. 21Then the king of Israel when he saw them, said to Elisha, “My father, shall I kill them? Shall I kill them?” 22He answered, “You shall not kill them. Would you kill those you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master.” 23So he prepared a great feast for them; and when they had eaten and drunk he sent them away, and they went to their master. And the marauding bands of Arameans did not come again into the land of Israel.

The Siege of Samaria—Cannibalism

      24Now it came about after this, that Ben-hadad king of Aram gathered all his army and went up and besieged Samaria. 25There was a great famine in Samaria; and behold, they besieged it, until a donkey’s head was sold for eighty shekels of silver, and a fourth of a kab of dove’s dung for five shekels of silver. 26As the king of Israel was passing by on the wall a woman cried out to him, saying, “Help, my lord, O king!” 27He said, “If the LORD does not help you, from where shall I help you? From the threshing floor, or from the wine press?” 28And the king said to her, “What is the matter with you?” And she answered, “This woman said to me, ‘Give your son that we may eat him today, and we will eat my son tomorrow.’ 29“So we boiled my son and ate him; and I said to her on the next day, ‘Give your son, that we may eat him’; but she has hidden her son.” 30When the king heard the words of the woman, he tore his clothes—now he was passing by on the wall—and the people looked, and behold, he had sackcloth beneath on his body. 31Then he said, “May God do so to me and more also, if the head of Elisha the son of Shaphat remains on him today.”

      32Now Elisha was sitting in his house, and the elders were sitting with him. And the king sent a man from his presence; but before the messenger came to him, he said to the elders, “Do you see how this son of a murderer has sent to take away my head? Look, when the messenger comes, shut the door and hold the door shut against him. Is not the sound of his master’s feet behind him?” 33While he was still talking with them, behold, the messenger came down to him and he said, “Behold, this evil is from the LORD; why should I wait for the LORD any longer?”

Parallel Verses

New American Standard Bible (©1995)
Now the sons of the prophets said to Elisha, "Behold now, the place before you where we are living is too limited for us.

GOD'S WORD® Translation (©1995)
The disciples of the prophets said to Elisha, "The place where we're staying is too small for us.

King James Bible
And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us.

Douay-Rheims Bible
And the sons of the prophets said to Eliseus: Behold the place where we dwell with thee is too strait for us.

Darby Bible Translation
And the sons of the prophets said to Elisha, Behold now, the place where we dwell before thee is too strait for us.

English Revised Version
And the sons of the prophets said unto Elisha, Behold now, the place where we dwell before thee is too strait for us.

Webster's Bible Translation
And the sons of the prophets said to Elisha, Behold now, the place where we dwell with thee is too narrow for us.

World English Bible
The sons of the prophets said to Elisha, "See now, the place where we dwell before you is too small for us.

Young's Literal Translation
And sons of the prophet say unto Elisha, 'Lo, we pray thee, the place where we are dwelling before thee is too strait for us;

Cross References

Hebrews 11:34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight.

2 Kings 2:3 Then the sons of the prophets who were at Bethel came out to Elisha and said to him, "Do you know that the LORD will take away your master from over you today?" And he said, "Yes, I know; be still."

2 Kings 6:2 "Please let us go to the Jordan and each of us take from there a beam, and let us make a place there for ourselves where we may live." So he said, "Go."

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 6

In this chapter we have, I. A further account of the wondrous works of Elisha. 1. His making iron to swim (v. 1-7). 2. His disclosing to the king of Israel the secret counsels of the king of Syria (v. 8-12). 3. His saving himself out of the hands of those who were sent to apprehend him (v. 13-23). II. The besieging of Samaria by the Syrians and the great distress the city was reduced to (v. 24-33). The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophets and to his prince.

Verses 1-7

Several things may be observed here,

I. Concerning the sons of the prophets, and their condition and character. The college here spoken of seems to be that at Gilgal, for there Elisha was (ch. 4:38), and it was near Jordan; and, probably, wherever Elisha resided as many as could of the sons of the prophets flocked to him for the advantage of his instructions, counsels, and prayers. Every one would covet to dwell with him and be near him. Those that would be teachers should lay out themselves to get the best advantages for learning. Now observe,

1. Their number increased so that they wanted room: The place is too strait for us (v. 1)-a good hearing, for it is a sign many are added to them. Elisha's miracles doubtless drew in many. Perhaps they increased the more now that Gehazi was cashiered, and, it is likely, an honester man put in his room, to take care of their provisions; for it should seem (by that instance, ch. 4:43) that Naaman's case was not the only one in which he grudged his master's generosity.

2. They were humble men and did not affect that which was gay or great. When they wanted room they did not speak of sending for cedars, and marble stones, and curious artificers, but only of getting every man a beam, to run up a plain hut or cottage with. It becomes the sons of the prophets, who profess to look for great things in the other world, to be content with mean things in this.

3. They were poor men, and men that had no interest in great ones It was a sign that Joram was king, and Jezebel ruled too, or the sons of the prophets, when they wanted room, would have needed only to apply to the government, not to consult among themselves about the enlargement of their buildings. God's prophets have seldom been the world's favourites. Nay, so poor were they that they had not wherewithal to hire workmen (but must leave their studies, and work for themselves), no, nor to buy tools, but must borrow of their neighbours. Poverty then is no bar to prophecy.

4. They were industrious men, and willing to take pains. They desired not to live, like idle drones (idle monks, I might have said), upon the labours of others, but only desired leave of their president to work for themselves. As the sons of the prophets must not be so taken up with contemplation as to render themselves unfit for action, so much less must they so indulge themselves in their ease as to be averse to labour. He that must eat or die must work or starve, 2 Th. 3:8, 10. Let no man think an honest employment either a burden or disparagement.

5. They were men that had a great value and veneration for Elisha; though they were themselves prophets, they paid much deference to him. (1.) They would not go about to build at all without his leave, v. 2. It is good for us all to be suspicious of our own judgment, even when we think we have most reason for it, and to be desirous of the advice of those who are wiser and more experienced; and it is especially commendable in the sons of the prophets to take their fathers along with them, and to act in all things of moment under their direction, permissu superiorum-by permission of their superiors. (2.) They would not willingly go to fell timber without his company: "Go with thy servants (v. 3), not only to advise us in any exigence, but to keep good order among us, that, being under they eye, we may behave as becomes us." Good disciples desire to be always under good discipline.

6. They were honest men, and men that were in care to give all men their own. When one of them, accidentally fetching too fierce a stroke (as those that work seldom are apt to be violent), threw off his axe-head into the water, he did not say, "It was a mischance, and who can help it? It was the fault of the helve, and the owner deserved to stand to the loss." No, he cries out with deep concern, Alas, master! For it was borrowed, v. 5. Had the axe been his own, it would only have troubled him that he could not be further serviceable to his brethren; but now, besides that, it troubles him that he cannot be just to the owner, to whom he ought to be not only just but grateful. Note, We ought to be as careful of that which is borrowed as of that which is our own, that it receives no damage, because we must love our neighbour as ourselves and do as we would be done by. It is likely this prophet was poor, and had not wherewithal to pay for the axe, which made the loss of it so much the greater trouble. To those that have an honest mind the sorest grievance of poverty is not so much their own want or disgrace as their being by it rendered unable to pay their just debts.

II. Concerning the father of the prophets, Elisha. 1. That he was a man of great condescension and compassion; he went with the sons of the prophets to the woods, when they desired his company, v. 3. Let no man, especially no minister, think himself to great to stoop to do good, but be tender to all. 2. That he was a man of great power; he could make iron to swim, contrary to its nature (v. 6), for the God of nature is not tied up to its laws. He did not throw the helve after the hatchet, but cut down a new stick, and cast it into the river. We need not double the miracle by supposing that the stick sunk to fetch up the iron, it was enough that it was a signal of the divine summons to the iron to rise. God's grace can thus raise the stony iron heart which has sunk into the mud of this world, and raise up affections naturally earthly, to things above.

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Bible Browser

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

Whether a Mann is Bound to Correct his Prelate?
Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects. Objection 2: Further, a gloss on Gal. 2:11, "I withstood him to the face," adds: "as …
Saint Thomas Aquinas—Summa Theologica

The Absolute Godhood of God is Seen in Administration
God not only created everything, but everything which He created is subject to His immediate control. God rules over the works of His hands. God governs the creatures He has made. God reigns with universal dominion. When He pleased, the sun and moon stood still (Josh. 10:12, 13); and at a word from Him the sun went backward ten degrees on the dial of Ahaz (Is. 38:8). At His command the Red Sea ceased to flow, and at His command it resumed its normal course (Ex. 14). In response to the prayer of Elisha, …
Arthur W. Pink—The Godhood of God

The Christian Convert Warned Of, and Animated against those Discouragements which He must Expect to Meet when Entering on a Religious Course.
1. Christ has instructed his disciples to expect opposition and difficulties in the way to heaven.--2. Therefore a more particular view of them is taken, as arising from the remainder of indwelling sin.--3. From the world, and especially from former sinful companions.--4. From the temptations and suggest ions of Satan.--5, 6. The Christian is animated and encouraged, by various considerations, to oppose them; particularly by the presence of God; the aids of Christ; the example of others, who, though …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Protest of the Princes
One of the noblest testimonies ever uttered for the Reformation was the Protest offered by the Christian princes of Germany at the Diet of Spires in 1529. The courage, faith, and firmness of those men of God gained for succeeding ages liberty of thought and of conscience. Their Protest gave to the reformed church the name of Protestant; its principles are "the very essence of Protestantism."--D'Aubigne, b. 13, ch. 6. A dark and threatening day had come for the Reformation. Notwithstanding the Edict …
Ellen Gould White—The Great Controversy

Elisha's Closing Ministry
Called to the prophetic office while Ahab was still reigning, Elisha had lived to see many changes take place in the kingdom of Israel. Judgment upon judgment had befallen the Israelites during the reign of Hazael the Syrian, who had been anointed to be the scourge of the apostate nation. The stern measures of reform instituted by Jehu had resulted in the slaying of all the house of Ahab. In continued wars with the Syrians, Jehoahaz, Jehu's successor, had lost some of the cities lying east of the …
Ellen Gould White—The Story of Prophets and Kings

In the Creation of the World, and all Things in It, the True God Distinguished by Certain Marks from Fictitious Gods.
1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man. 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him. 3. The …
John Calvin—The Institutes of the Christian Religion

The Helpless State of the Sinner under Condemnation.
1, 2. The sinner urged to consider how he can be saved from this impending ruin.--3. Not by any thing he can offer.--4. Nor by any thing he can endure.--5. Nor by any thing hr can do in the course of future duty.--6-8. Nor by any alliance with fellow-sinners on earth or in hell.--9. Nor by any interposition or intercession of angels or saints in his favor. Hint of the only method to be afterwards more largely explained. The lamentation of a sinner in this miserable condition. 1. SINNER, thou hast …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament