(22) Thou shalt not.--Or, thou must not.

Wouldest thou smite . . . thy bow?--The Hebrew order is, "An quos ceperis gladio et arcu percussuruses?" (Comp. Genesis 48:22.) Elisha says, "These men are virtually prisoners of war, and therefore are not to be slain in cold blood."

The LXX., Targum, Syriac, and Vulg., ignore the interrogative particle. The Targum and Syriac render, "Lo those whom thou hast taken captive with thy sword, &c., thou dost (or mayst) kill." (Comp. Deuteronomy 20:13.) The Vulg., "neque enim cepisti eos, ut percutias," and the Arabic, "Didst thou take them captive with thy sword, &c., that thou shouldest slay them?" come to the same thing. These renderings are interesting, as they make Elisha deny the king's right of disposal of these prisoners of Jehovah. The purpose of the miracle would have been frustrated by killing the Syrians. That purpose was to force their king and them to acknowledge the might of the true God.

Verse 22. - And he answered, Thou shalt not smite them. The prophet has no doubt. His prohibition is absolute. These prisoners, at any rate, are not to be slain. "The object of the miracle," as Keil says, "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" ('Commentary on 2 Kings,' p. 3.27, Eng. trans.). There was also, perhaps, a further political object. By sparing the prisoners and treating them with kindness, it might be possible to touch the heart of the King of Syria, and dispose him towards peace. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? rather, Wouldest thou be smiting those, etc.? i.e. "Wouldest thou, in smiting these persons, be smiting those whom thou hadst made prisoners in war, so as to be able to justify thy conduct by Deuteronomy 20:13? No; thou wouldest not. Therefore thou shalt not smite them." Set bread and water before them. "Bread" and "water" stand for meat and drink generally. Elisha bids Jehoram entertain the captive Syrians hospitably, and then send them back to Benhadad. That they may eat and drink, and go to their master.

6:13-23 What Elisha said to his servant is spoken to all the faithful servants of God, when without are fightings, and within are fears. Fear not, with that fear which has torment and amazement; for they that are with us, to protect us, are more than they that are against us, to destroy us. The eyes of his body were open, and with them he saw the danger. Lord, open the eyes of our faith, that with them we may see thy protecting hand. The clearer sight we have of the sovereignty and power of Heaven, the less we shall fear the troubles of earth. Satan, the god of this world, blinds men's eyes, and so deludes them unto their own ruin; but when God enlightens their eyes, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, though, before, they thought their condition good. When Elisha had the Syrians at his mercy, he made it appear that he was influenced by Divine goodness as well as Divine power. Let us not be overcome of evil, but overcome evil with good. The Syrians saw it was to no purpose to try to assault so great and so good a man.And he answered, thou shalt not smite them,.... For they were not his, but the prophet's captives, or rather the Lord's:

wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? when soldiers are made prisoners of war, it is contrary to humanity, to the laws of nature and nations, to kill them in cold blood, and much more those who were taken not by his sword and bow, but by the power and providence of God:

set bread and water before them, that they may eat and drink, and go to their master; the king of Syria, and report the miracles wrought, and the good usage they met with, when in the hand of an enemy, fed and let go; which would be more to the glory of the God of Israel, and more agreeable to the character of a king of Israel, reckoned merciful, and more serviceable to the civil good of the land of Israel, as well as more to the honour of the prophet and true religion, see Romans 12:20.