2 Kings 6:21

2Ki 6:21 And the king of Israel said unto Elisha, when he saw them, My father, shall I smite [them]? shall I smite [them]?

Ver. 21. My father, shall I smite them?] He calleth the prophet, "My father," either in a compliment, as Jer 3:4, or else in a sudden pang, which was soon over. See 2Ki 6:31.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 6:21-22. Shall I smite them? shall I smite them? — This repetition of the question shows his eager desire to fall upon them and kill them. Perhaps he remembered how God was displeased at his father for dismissing out of his hands those whom he had put it into his power to destroy, and he would not offend in like manner: yet such reverence has he now for the prophet, that he will not lift a hand against them without his permission. He answered, Thou shall not smite them — It is against the laws of humanity to kill captives, though thou thyself hadst taken them with thy own sword and bow, which might seem to give thee some colour to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God’s providence hath put into thy hands. Set bread before them — Give them meat and drink, which may refresh and strengthen them for their journey. This was an action of singular piety and charity, in doing good to their enemies, which was much to the honour of the true religion, and of no less prudence; that hereby the hearts of the Syrians might be mollified toward the Israelites. Elijah had given a specimen of divine justice, when he called for flames of fire on the heads of his persecutors to consume them: but Elisha here gave a specimen of divine mercy, in heaping coals of fire on the heads of his persecutors to melt them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:21 My father: Elisha had used this term of respect when addressing Elijah (2:12), as had Naaman’s servant when speaking to his master (5:13).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The wicked use reverent and grave words toward the servants of God, when they think to have any commodity by them, though in their heart they cannot abide them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. My father, shall I smite] This was dastardly; the utmost he could have done with these men, when thus brought into his hand, was to make them prisoners of war.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) My father.—Comp. 2Ki_2:12; 2Ki_8:9 (“Thy son Ben-hadad”), 2Ki_13:14.

Shall I smite them,? shall I smite them?—Or, May I smite? may I smite, my father? The repetition expresses the king’s eagerness to slay his powerless enemies. He asks the prophet’s permission. (Comp. 2Ki_4:7.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. My father] The form of address is strange from the mouth of the king even though he be described (2Ki_3:2) as better than his father and his mother. It is however one more token of the great influence exercised in Israel by the prophets Elijah and Elisha. In the present instance Jehoram could hardly undertake to smite the prisoners brought into his hands by the prophet without Elisha’s consent, though his repeated question ‘Shall I smite them? Shall I smite them?’ shews how eager he was to destroy them.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he prepared great provision for them,.... Or a great feast, as the Targum; so obedient was he to the prophet's orders:

and when they had eaten and drank; and refreshed themselves, which they needed, having marched all night and that morning from place to place:

he sent them away; that is, the king of Israel dismissed them:

and they went to their master; the king of Syria, but without the prophet Elisha they were sent to fetch:

so the bands of Syria came no more into the land of Israel; not as yet, or for some time; or rather the sense is, that the Syrians came not any more in small bodies, as troops of robbers making excursions, and carrying off booty in a private manner, and by surprise; but afterwards came with a large army in an open hostile manner, as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My father - A term of respect used by Jehoram in his joy at seeing an army of Syrians delivered up to him by the prophet. That the king’s character was not changed appears from 2Ki 6:31-32.

Shall I smite them? shall I smite them? - The repetition of the words mean, “Shall I utterly smite them?” Compare similar repetitions with similar meanings in Gen 22:17; Luk 22:15.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Elisha had doubtless sent notice of his intentions to

the king of Israel, that he might accordingly prepare himself.

My father: now he gives him this title of reverence and affection, because of a great and present benefit he received from him; though otherwise he hated him, and would not hearken to his counsel.

Shall I smite them? the repetition of the question shows his great desire to smite them, and that with utter destruction.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

21. Shall I smite them — Perhaps this question was prompted by the remembrance of Ahab’s great mistake in not smiting the king of Syria when he had him in his power, and for which mistake he was so sternly rebuked by one of the prophets. 1Ki_20:35-43.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the King of Israel said unto Elisha, when he saw them, My father. In his joy at the deliverance of so large a force of the enemy into his hands, Jehoram forgets the coldness and estrangement which have hitherto characterized the relations between himself and the prophet, (2Ki_3:11-14 2Ki_5:8) and salutes him by the honorable title of "father," which implied respect, deference, submission. Compare the use of the same expression by Joash, (2Ki_13:14) and the employment of the correlative term "son" (2Ki_8:9) by Berthadad. Shall I smite them? shall I smite them? The repetition marks extreme eagerness, while the interrogative form shows a certain amount of hesitation. It is certain that the Israelites were in the habit of putting to death their prisoners of war, not only when they were captured with arms in their hands, but even when they surrendered themselves. When a city or country was conquered, the whole male population of full age was commonly put to death (Num_31:7; 1Sa_15:8; 1Ki_11:15; 1Ch_20:3, etc.) When a third part was spared, it was from some consideration of relationship. (2Sa_8:2) The Law distinctly allowed, if it did not even enjoin, the practice. (Deu_20:13) Jehoram, therefore, no doubt, put his prisoners of war to death under ordinary circumstances. But he hesitates now. He feels that the ease is an extraordinary one, and that the prophet, who has made the capture, is entitled to be consulted on the subject. Hence his question.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Elisha forbade king Joram to slay the enemy that he had brought to him, because he had not taken them prisoners in war, and recommended him to treat them hospitably and then let them return to their lord. The object of the miracle would have been frustrated if the Syrians had been slain. For the intention was to show the Syrians that they had to do with a prophet of the true God, against whom no human power could be of any avail, that they might learn to fear the almighty God. Even when regarded from a political point of view, the prophet's advice was more likely to ensure peace than the king's proposal, as the result of Kg2 6:23 clearly shows. The Syrians did not venture any more to invade the land of Israel with flying parties, from fear of the obvious protection of Israel by its God; though this did not preclude a regular war, like that related in the following account. For אבי see the Comm. on Kg2 5:13. וגו שׁבית האשׁר: "art thou accustomed to slay that which thou hast taken captive with sword and bow?" i.e., since thou dost not even slay those whom thou hast made prisoners in open battle, how wouldst thou venture to put these to death? כּרה להם יכרה, he prepared them a meal. כּרה is a denom. from כּרה, a meal, so called from the union of several persons, like coena from κοινή (vid., Dietr. on Ges. Lex. s. v. כרה).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)