Text -- 2 Kings 6:22 (NET)

6:22 He replied, “Do not strike them down! You did not capture them with your sword or bow, so what gives you the right to strike them down? Give them some food and water, so they can eat and drink and then go back to their master.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 6:22

It is against the laws of humanity, to kill captives, though thou thyself hast 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.

Wesley: 2Ki 6:22

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 towards the Israelites.

JFB: 2Ki 6:19-23

This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them; and yet the deception must be viewed in the light of a stratagem, which has always been deemed lawful in war.

JFB: 2Ki 6:19-23

When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opened, and they then became aware of their defenseless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality and then dismiss them to their own country. This was humane advice; it was contrary to the usage of war to put war captives to death in cold blood, even when taken by the point of the sword, much more those whom the miraculous power and providence of God had unexpectedly placed at his disposal. In such circumstances, kind and hospitable treatment was every way more becoming in itself, and would be productive of the best effects. It would redound to the credit of the true religion, which inspired such an excellent spirit into its professors; and it would not only prevent the future opposition of the Syrians but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of 2Ki 6:23 shows that these salutary effects were fully realized. A moral conquest had been gained over the Syrians.

Clarke: 2Ki 6:22

Whom thou hast taken captive - Those who in open battle either lay down their arms, or are surrounded, and have their retreat cut off, are entitled to their lives, much more those who are thus providentially put into thy hand, without having been in actual hostility against thee. Give them meat and drink, and send them home to their master, and let them thus know that thou fearest him not, and art incapable of doing an ungenerous or unmanly action.

TSK: 2Ki 6:22

wouldest : Deu 20:11-16; 2Ch 28:8-13

thy sword : Gen 48:22; Jos 24:12; Psa 44:6; Hos 1:7, Hos 2:18

set bread : Pro 25:21, Pro 25:22; Mat 5:44; Rom 12:20, Rom 12:21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 6:22

Wouldest thou smite ... - It is doubtful whether this sentence is really interrogative. Others translate - "Smite those whom thou hast taken captive with thy sword,"etc. A contrast is intended between ordinary captives - those made with the sword and bow - and these particular prisoners who have been given into the king’ s hand by God. The former, Jehoram is told, he may slay, if he pleases Deu 20:13, the latter, he is informed, he must not slay (compare the marginal reference).

Poole: 2Ki 6:22

It is against the laws of humanity, and custom of war, to kill captives, though thou thyself hast taken them with thy own sword and bow, which may seem to give thee some colour of right to destroy them; but much more unworthy will it be in cold blood to kill these, whom not thy arms, but God’ s miraculous providence, hath put into thy hands.

Set bread and water before them i.e. give them meat and drink, which may refresh and strengthen them for their 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 both mollified towards the Israelites, and afraid to oppose that people who had such an invincible Protector.

Haydock: 2Ki 6:22

For thou. Hebrew, "Dost thou kill, &c.?" If those who have surrendered themselves in battle be often spared, though they might be slain by the strict laws of war, how much less ought these men to be treated with such severity? (Calmet) ---

Sicut bellanti & resistenti violentia redditur: ita victo vel capto misericorida jam debetur. (St. Augustine, ep. 1. ad Bonif.) (Grotius) ---

And water, all necessary provisions. (Worthington) ---

These men were suffered to live that they might relate the wonders of God. (Theodoret, q. 20.)

Gill: 2Ki 6:22

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 Rom 12:20.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 6:22

¹ tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 6:1-33

1 Elisha, giving leave to the young prophets to enlarge their dwellings, causes iron to swim.

8 He discloses the king of Syria's counsel.

13 The army which was sent to Dothan to apprehend Elisha, is smitten with blindness.

19 Being brought into Samaria, they are dismissed in peace.

24 The famine in Samaria causes women to eat their own children.

30 The king sends to slay Elisha.

MHCC: 2Ki 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.

Matthew Henry: 2Ki 6:13-23

Here is, 1. The great force which the king of Syria sent to seize Elisha. He found out where he was, at Dothan (2Ki 6:13), which was not far from Samaria; thither he sent a great host, who were to come upon him by night, and to bring him dead or alive, 2Ki 6:14. Perhaps he had heard that when only one captain and his fifty men were sent to take Elijah they were baffled in the attempt, and therefore he sent an army against Elisha, as if the fire from heaven that consumed fifty men could not as easily consume 50,000. Naaman could tell him that Elisha dwelt not in any strong-hold, nor was attended with any guards, nor had any such great interest in the people that he needed to fear a tumult among them; what occasion then was there for this great force? But thus he hoped to make sure of him, especially coming upon him by surprise. Foolish man! Did he believe that Elisha had informed the king of Israel of his secret counsels or not? If not, what quarrel had he with him? If he did, could he be so weak as to imagine that Elisha would not discover the designs laid against himself, and that, having interest enough in heaven to discover them, he would not have interest enough to defeat them? Those that fight against God, his people, and prophet, know not what they do.

II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him and free him from his fears. It seems, Elisha accustomed his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and thereupon looked out, and was aware of an army compassing the city (2Ki 6:15), with great assurance no doubt of success, and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in. He ran straight to Elisha, to bring him an account of it: " Alas, master! "(said he) " what shall we do? We are undone, it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands."Had he but studied David's Psalms, which were then extant, he might have learnt not to be afraid of 10,000 of people (Psa 3:6), no, not of a host encamped against him, Psa 27:3. Had he considered that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, would no doubt save himself, he would not have been thus at a loss. If he had only said, What shall I do? it would have been like that of the disciples: Lord, save us, we perish; but he needed not to include his master as being in distress, nor to say, What shall we do? 2. How his master quieted him, (1.) By word. What he said to him (2Ki 6:16) 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 those that are with us, to protect us, are more than those that are against us, to destroy us - angels unspeakably more numerous - God infinitely more powerful."When we are magnifying the causes of our fear we ought to possess ourselves with clear, and great, and high thoughts of God and the invisible world. If God be for us, we know what follows, Rom 8:31. (2.) By vision, 2Ki 6:17. [1.] It seems Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, having newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him and was therefore employed for him. Note, Those whose faith is strong ought tenderly to consider and compassionate those who are weak and of a timorous spirit, and to do what they can to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven were his protectors against the gates of hell - chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts (Gen 32:2), his legions, or regiments, (Mat 26:53), for the good of his people. [3.] For the satisfaction of his servant there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him: Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger. "Lord, open the eyes of his faith, that with them he may see the protection we are under."Note, First, The greatest kindness we can do for those that are fearful and faint-hearted is to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven the less we shall fear the calamities of this earth.

III. The shameful defeat which Elisha gave to the host of Syrians who came to seize him. They thought to make a prey of him, but he made fools of them, perfectly played with them, so far was he from fearing them or any damage by them. 1. He prayed to God to smite them with blindness, and they were all struck blind immediately, not stone-blind, nor so as to be themselves aware that they were blind, for they could see the light, but their sight was so altered that they could not know the persons and places they were before acquainted with, 2Ki 6:18. They were so confounded that those among them whom they depended upon for information did not know this place to be Dothan nor this person to be Elisha, but groped at noon day as in the night (Isa 59:10; Job 12:24, Job 12:25); their memory failed them, and their distinguishing faculty. See the power of God over the minds and understanding of men, both ways; he enlightened the eyes of Elisha's friend, and darkened the eyes of his foes, that they might see indeed, but not perceive, Isa 6:9 For this twofold judgment Christ came into this world, that those who see not might see, and that those who see might be made blind (Joh 9:39), a savour of life to some, of death to others.

2. When they were thus bewildered and confounded he led them to Samaria (2Ki 6:19), promising that he would show them the man whom they sought, and he did so. He did not lie to them when he told them, This is not the way, nor is this the city where Elisha is; for he had now come out of the city; and if they would see him, they must go to another city to which he would direct them. Those that fight against God and his prophets deceive themselves, and are justly given up to delusions. 3. When he had brought them to Samaria he prayed to God so to open their eyes and restore them their memories that they might see where they were (2Ki 6:20), and behold, to their great terror, they were in the midst of Samaria, where, it is probable, there was a standing force sufficient to cut them all off, or make them prisoners of war. Satan, the god of this world, blinds men's eyes, and so deludes them into their own ruin; but, when God enlightens their eyes, they then see themselves in the midst of their enemies, captives to Satan and in danger of hell, though before they thought their condition good. The enemies of God and his church, when they fancy themselves ready to triumph, will find themselves conquered and triumphed over. 4. When he had them at his mercy he made it appear that he was influenced by a divine goodness as well as a divine power. (1.) He took care to protect them from the danger into which he had brought them, and was content to show them what he could have done; he needed not the sword of an angel to avenge his cause, the sword of the king of Israel is at his service if he please (2Ki 6:21): My father (so, respectfully does the king now speak to him, though, soon after, he swore his death), shall I smite them? And, again, as if he longed for the assault, Shall I smite them? Perhaps, he remembered how God was displeased at his father for letting go out of his hands those whom he had put it in his power to destroy, and he would not offend in like manner; yet such a reverence has he for the prophet that he will not strike a stroke without his commission. But the prophet would by no means suffer him to meddle with them; they were brought hither to be convinced and shamed, not to be killed, 2Ki 6:22. Had they been his prisoners, taken captive by his sword and bow, when they asked quarter it would have been barbarous to deny, and, when he had given it to them, it would have been perfidious to do them any hurt, and against the laws of arms to kill men in cool blood. But they were not his prisoners; they were God's prisoners and the prophet's, and therefore he must do them no harm. Those that humble themselves under God's hand take the best course to secure themselves. (2.) He took care to provide for them; he ordered the king to treat them handsomely and then dismiss them fairly, which he did, 2Ki 6:23. [1.] It was the king's praise that he was so obsequious to the prophet, contrary to his inclination, and, as it seemed, to his interest, 1Sa 24:19. Nay, so willing was he to oblige Elisha that, whereas he was ordered openly to set bread and water before them (which are good fare for captives), he prepared great provision for them, for the credit of his court and country and of Elisha. [2.] It was the prophet's praise that he was so generous to his enemies, who, though they came to take him, could not but go away admiring him, as both the mightiest and kindest man they ever met with. The great duty of loving enemies, and doing good to those that hate us, was both commanded in the Old Testament (Pro 25:21, Pro 25:22, If thy enemy hunger, feed him, Exo 23:4, Exo 23:5) and practised, as here by Elisha. His predecessor had given a specimen of divine justice when he called for flames of fire on the heads of his persecutors to consume them, but he have a specimen of divine mercy in heaping coals of fire on the heads of his persecutors to melt them. Let not us then be overcome of evil, but overcome evil with good.

IV. The good effect this had, for the present, upon the Syrians. They came no more into the land of Israel (2Ki 6:23), namely, upon this errand, to take Elisha; they saw it was to no purpose to attempt that, nor would any of their bands be persuaded to make an assault on so great and good a man. The most glorious victory over an enemy is to turn him into a friend.

Keil-Delitzsch: 2Ki 6:21-23

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 2Ki 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 2Ki 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 ).

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 6:8-23

God's ability to defend and deliver His people from her enemies 6:8-23

The king of Aram was probably Ben-Hadad II though the writer did not mention him by name (v. 8). Perhaps since he only identified Elisha and Yahweh by name, he wished to focus attention on them as the main characters in this drama. Dothan was about 12 miles north of Samaria (v. 13).⁴⁰ Here is another vain attempt by a king to silence prophecy (cf. 1 Kings 17:1-24; 18:1-15; 19:1-18; 2 Kings 1:1-15). The Aramean king tried again to surprise the Israelites (v. 14) after having failed many times in his previous attempts to do so (vv. 8-12). This shows that he did not really believe Elisha could predict his movements. The events that followed proved him wrong.

The Arameans surrounded Dothan (v. 15; cf. v. 13). Elisha realized that God's angelic army was in control (v. 17; cf. 2:11; Ps. 34:7). His protégé, whoever he may have been, needed to learn to see with the eyes of faith as Elisha could (v. 17). Elisha led the temporarily blinded Aramean army into Samaria because Dothan was not the city where God wanted them (v. 19).

King Jehoram referred to Elisha as his father (v. 21) because he realized this great victory had come from Elisha who was superior to him for accomplishing it. It was not God's purpose to kill the Arameans but to deliver the Israelites and to teach them a spiritual lesson (v. 22). In the ancient Near East eating together under one's roof constituted making a covenant of peace.⁴¹ Social custom now bound the Arameans not to attack the friend who had spared their lives and had extended the honor of hospitality. Consequently the Arameans did not invade Israel for some time (v. 23; cf. vv. 8-10; v. 24). Perhaps we should understand verse 23 to mean that the Arameans never again sent small companies of troops against Israel.⁴²

What the Israelite army could not have accomplished without much fighting and loss of life God did peacefully through one man. This should have been a clear lesson to everyone in Israel that Yahweh was her strong deliverer as well as her sovereign. God did not provide this victory because of the Israelites' obedience but to teach them lessons.

Guzik: 2Ki 6:1-33

2 Kings 6 - God's Protection of Elisha

A. The recovery of the axe head.

1. (1-3) The sons of the prophets need to expand.

And the sons of the prophets said to Elisha, "See now, the place where we dwell with you is too small for us. Please, let us go to the Jordan, and let every man take a beam from there, and let us make there a place where we may dwell." So he answered, "Go." Then one said, "Please consent to go with your servants." And he answered, "I will go."

a. The place where we dwell with you is too small for us: This indicates that at this time Elisha had a significant impact on the nation. The old facility for housing the sons of the prophets was not large enough to meet the needs of all those who wanted to be trained in ministry.

b. Please consent to go with your servants: Elisha did not initiate or lead this work of building a new center for training the prophets, but it could not happen without his approval and blessing.

2. (4-7) The recovery of the axe head - another miracle of provision.

So he went with them. And when they came to the Jordan, they cut down trees. But as one was cutting down a tree, the iron ax head fell into the water; and he cried out and said, "Alas, master! For it was borrowed." So the man of God said, "Where did it fall?" And he showed him the place. So he cut off a stick, and threw it in there; and he made the iron float. Therefore he said, "Pick it up for yourself." So he reached out his hand and took it.

a. The iron ax head fell into the water: This was a significant loss. Iron was certainly present at this time in Israel, but it was not common enough to be cheap.

b. Alas, master! For it was borrowed: The man who lost the ax head was rightly sensitive to the fact that he lost something that belonged to someone else, making the loss more acute.

i. "The iron axe-head (Hebrew 'iron') had been asked for, that is, begged or prayed for, and not necessarily 'borrowed.' " (Wiseman)

c. So he cut off a stick, and threw it in there; and he made the iron float: This was an obvious and unique miracle. There was no trickery in the way that Elisha put the stick in the water, it was simply an expression of his faith that God honored.

i. "God can do all things, he can make iron swim-we cannot-and yet you see the prophet did it, and he did it by the use of a stick. He cut down a stick. Was there any connection between the stick and the iron? I can't see any, and yet God does use means, and he would have us use means." (Spurgeon)

ii. "The chief value of the story likes in its revelation of the influence Elisha was exerting in the nation. The growth of the school of the prophets was most remarkable." (Morgan)

d. Pick it up for yourself: Conceivably, God could have arranged a way for the ax head to appear right in the man's hand without any effort on his part. But this miracle worked in a familiar way - God did the part only He could do, but He left to man the part that he could do.

i. "Elisha then caused the submerged ax head to surface and instructed the pupil to retrieve the ax; thus he would personally participate in the miracle." (Patterson and Austel)

B. God protects Elisha from the Syrians.

1. (8-13) The king of Syria plots the capture of Elisha.

Now the king of Syria was making war against Israel; and he consulted with his servants, saying, "My camp will be in such and such a place." And the man of God sent to the king of Israel, saying, "Beware that you do not pass this place, for the Syrians are coming down there." Then the king of Israel sent someone to the place of which the man of God had told him. Thus he warned him, and he was watchful there, not just once or twice. Therefore the heart of the king of Syria was greatly troubled by this thing; and he called his servants and said to them, "Will you not show me which of us is for the king of Israel?" And one of his servants said, "None, 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." So he said, "Go and see where he is, that I may send and get him." And it was told him, saying, "Surely he is in Dothan."

a. And the man of God sent to the King of Israel: Elisha did not support the corrupt monarchs of Israel, but he knew that it was even worse for Israel to be conquered and subjugated under Syria. Therefore, he gave the King of Israel information from divinely inspired espionage.

i. "A more sensible king, Jehoram, now sits on the throne of Ahab, and the prophet of the Lord is no longer a dreaded antagonist, but the king's trusted counselor. Elijah was a fugitive constantly on the run from a wrathful king, but now Elisha is a welcome visitor in Jehoram's court." (Dilday)

b. Will you not show me which of us is for the king of Israel? The King of Syria was naturally mystified by the way the King of Israel knew all of Syria's plans beforehand. He was convinced there was a traitor among them until one servant revealed that Elisha, the prophet who is in Israel, knew and revealed these things.

2. (14-17) Elisha sees his invisible, spiritual protection.

Therefore he sent horses and chariots and a great army there, and they came by night and surrounded the city. And when the servant of the man of God arose early and went out, there was an army, surrounding the city with horses and chariots. And his servant said to him, "Alas, my master! What shall we do?" So he answered, "Do not fear, for those who are with us are more than those who are with them." And Elisha prayed, and said, "LORD, I pray, open his eyes that he may see." Then the LORD opened the eyes of the young man, and he saw. And behold, the mountain was full of horses and chariots of fire all around Elisha.

a. Alas, my master! What shall we do? When Elisha's servant saw the horses and chariots and a great army surrounding their city, he was naturally afraid. He knew that there was little chance of escaping or surviving an attack from so many.

b. Do not fear, for those who are with us are more than those who are with them: This seemed unbelievable to Elisha's servant. He saw the horses, the chariots, and the great army surrounding them. He could not see anyone who was with himself and Elisha.

i. We also notice that Elisha gave his servant a reason to not fear. This was not empty hope or wishful thinking; it was a real reason for confidence, even if the servant could not see it.

c. LORD, I pray, open his eyes that he may see: Elisha did not pray that God would change anything in the situation. His only request was that his servant could actually see the reality of the situation. Yet, Elisha also did not try to persuade the servant of the reality of those who are with us. The servant could not have this explained to him nor could he be persuaded into it. He had to see it.

d. Then the LORD opened the eyes of the young man, and he saw: God answered Elisha's prayer. When a person is blind to spiritual reality, only God can open their eyes. God may do it through the words someone speaks, but the work of spiritually opening eyes is spiritual work and belongs to God alone.

e. And behold, the mountain was full of horses and chariots of fire all around Elisha: When his eyes were opened, the servant saw the reality that he could not see before. He saw that there really were more with him and Elisha than those assembled against them.

i. The previous lack of perception on the part of Elisha's servant did not make the reality of the spiritual army any less real. If there are 50 people who do not see something, it doesn't invalidate the perception of one who does see.

ii. "Faith is never the imagining of unreal things. It is the grip of things which cannot be demonstrated to the senses, but which are real. The chariots of horses and fire were actually there." (Morgan)

iii. "That you have not perceived spiritual things is true; but it is no proof that there are none to perceive. The whole case is like that of the Irishman who tried to upset evidence by non-evidence. Four witnesses saw him commit a murder. He pleaded that he was not guilty, and wished to establish his innocence by producing forty persons who did not see him do it. Of what use would that have been? So, if forty people declare that there is no power of the Holy Ghost going with the word, this only proves that the forty people do not know what others do know." (Charles Spurgeon, Three Sights Worth Seeing)

iv. Horses and chariots were the most sophisticated and mighty military instruments of the day. But the invisible army of God had literally more firepower than the horses and chariots of the Syrians. The spiritual army had chariots of fire all around Elisha.

v. "If our eyes were opened, we should see the angel-hosts as an encircling fence of fire; but whether we see them or not, they are certainly there." (Meyer)

3. (18-23) The blinded Syrians are led to Samaria.

So when the Syrians came down to him, Elisha prayed to the LORD, and said, "Strike this people, I pray, with blindness." And He struck them with blindness according to the word of Elisha. Now 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." But he led them to Samaria. So it was, when they had come to Samaria, that Elisha said, "LORD, open the eyes of these men, that they may see." And the LORD opened their eyes, and they saw; and there they were, inside Samaria! Now when the king of Israel saw them, he said to Elisha, "My father, shall I kill them? Shall I kill them?" But he answered, "You shall not kill them. Would you kill those whom you have taken captive with your sword and your bow? Set food and water before them, that they may eat and drink and go to their master." Then he prepared a great feast for them; and after they ate and drank, he sent them away and they went to their master. So the bands of Syrian raiders came no more into the land of Israel.

a. Strike this people, I pray, with blindness: The Syrian soldiers could not see the spiritual army, so they did not hesitate to approach Elisha. But just as he previously prayed that God would give sight to his servant, he then asked God to strike this people . . . with blindness. God answered this prayer; just as He previous answered the prayer to give perception to the servant.

i. This shows us that God may grant sight or send blindness, according to His wisdom and in response to the prayers of His people.

ii. "Not with a total blindness, that they could see nothing, for then they would not have followed him; but with a partial blindness, that they could not distinctly discern the man they sought; which might be by some alteration made by God in their brain, or in the air." (Poole)

b. Follow me, and I will bring you to the man whom you seek: Here Elisha told a technical truth but certainly intended to deceive. He did in fact bring them to the man they sought (when their eyes were opened, Elisha was there with them). However, he led them back to Samaria - the capital city of the Kingdom of Israel and an unfriendly place for a group of Syrian soldiers.

i. Yet, the Elisha's gentle deception demonstrates a principle: the blind are easily deceived. Those who are spiritually blind should appreciate that they can be easily deceived regarding spiritual things.

c. You shall not kill them: Instead of killing these enemy soldiers, Elisha instead commanded the King of Israel to treat them with kindness and generosity. This practice of answering evil with good successfully changed the policy of free-lance raiders from Syria (So the bands of Syrian raiders came no more into the land of Israel).

C. The siege of Samaria.

1. (24-29) Terrible famine in the besieged city of Samaria.

And it happened after this that Ben-Hadad king of Syria gathered all his army, and went up and besieged Samaria. And there was a great famine in Samaria; and indeed they besieged it until a donkey's head was sold for eighty shekels of silver, and one-fourth of a kab of dove droppings for five shekels of silver. Then, as the king of Israel was passing by on the wall, a woman cried out to him, saying, "Help, my lord, O king!" And he said, "If the LORD does not help you, where can I find help for you? From the threshing floor or from the winepress?" Then the king said to her, "What is troubling 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.' 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."

a. Ben-Hadad king of Syria gathered all his army, and went up and besieged Samaria: Though the kindness of Elisha and the King of Israel changed the heart of the Syrian raiders, it did not change the heart of the king of Syria. He launched a large, full-scale attack against his neighbor to the south.

i. He used the common method of attack in those days of securely walled cities: he besieged Samaria. A siege was intended to surround a city, prevent all business and trade from entering or leaving the city, and to eventually starve the population into surrender.

b. There was a great famine in Samaria: The siege strategy successfully starved Samaria. The famine was so bad that a donkey's head or dove droppings became so expensive that only the rich could afford them.

i. Wiseman says that dove droppings is better translated as carob beans, and that five shekels of silver was more than a month's wages for a laborer.

ii. Yet, Poole writes: "That dove's dung, though it be hotter than ordinary, might in other respects be fitter for nourishment that other, as being made of the best and purest grains, and having some moisture in it."

iii. "When Hannibal besieged Casiline, one mouse was sold for two hundred pence. Puddings made of dogs' guts were dear bought at the siege of Scodra." (Trapp)

c. Give your son, that we may eat him: This shows how terrible the famine was. Mothers were so hungry that they ate their own children.

i. Deuteronomy 28 contains an extended section where God warned Israel about the curses that would come upon them if they rejected the covenant He made with them. Part of that chapter describes the horrors fulfilled in this chapter: They shall besiege you at all your gates until your high and fortified walls, in which you trust, come down throughout all your land; and they shall besiege you at all your gates throughout all your land which the LORD your God has given you. You shall eat the fruit of your own body, the flesh of your sons and your daughters whom the LORD your God has given you, in the siege and desperate straits in which your enemy shall distress you. (Deuteronomy 28:52-53)

ii. These terrors came upon Israel because they disobeyed, rejected God, and abandoned the covenant He made with them.

2. (30-33) The anger of the King of Israel against Elisha.

Now it happened, when the king heard the words of the woman, that he tore his clothes; and as he passed by on the wall, the people looked, and there underneath he had sackcloth on his body. Then he said, "God do so to me and more also, if the head of Elisha the son of Shaphat remains on him today." But Elisha was sitting in his house, and the elders were sitting with him. And the king sent a man ahead of him, but before the messenger came to him, he said to the elders, "Do you see how this son of a murderer has sent someone to take away my head? Look, when the messenger comes, shut the door, and hold him fast at the door. Is not the sound of his master's feet behind him?" And while he was still talking with them, there was the messenger, coming down to him; and then the king said, "Surely this calamity is from the LORD; why should I wait for the LORD any longer?"

a. God do so to me and more also: The king was deeply grieved and angry - but not with himself, with Israel, or with their sin. The king was angry against the prophet of God.

b. Surely this calamity is from the LORD; why should I wait for the LORD any longer? The King of Israel was honest enough to admit that his real anger was against the LORD.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 6 (Chapter Introduction)

Overview

2Ki 6:1, Elisha, giving leave to the young prophets to enlarge their dwellings, causes iron to swim; 2Ki 6:8, He discloses the king of Syria’s counsel; 2Ki 6:13, The army which was sent to Dothan to apprehend Elisha, is smitten with blindness; 2Ki 6:19, Being brought into Samaria, they are dismissed in peace; 2Ki 6:24, The famine in Samaria causes women to eat their own children; 2Ki 6:30, The king sends to slay Elisha.

Poole: 2 Kings 6 (Chapter Introduction)

KINGS CHAPTER 6

Elisha, giving leave to the young prophets to enlarge their dwellings, causeth iron to swim, 2Ki 6:1-7 . He discloseth the king of Syria’ s counsel, 2Ki 6:8-12 ; who sendeth Syrians to apprehend him: he is preserved by angels: they are smitten with blindness; are brought into Samaria, and dismissed in peace, 2Ki 6:13-23 . Samaria is besieged, and brought to such extreme want and famine, that women eat their own children, 2Ki 6:24-29 . The king sendeth to slay Elisha, 2Ki 6:30-33 .

MHCC: 2 Kings 6 (Chapter Introduction)

(2Ki 6:1-7) The sons of the prophets enlarge their habitations, Iron made to swim.

(2Ki 6:8-12) Elisha discloses the counsels of the Syrians.

(2Ki 6:13-23) Syrians sent to seize Elisha.

(2Ki 6:24-33) Samaria besieged, A famine, The king sends to slay Elisha.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 6 (Chapter Introduction)

In this chapter we have, I. A further account of the wondrous works of Elisha. 1. His making iron to swim (2Ki 6:1-7). 2. His disclosing to the king of Israel the secret counsels of the king of Syria (2Ki 6:8-12). 3. His saving himself out of the hands of those who were sent to apprehend him (2Ki 6:13-23). II. The besieging of Samaria by the Syrians and the great distress the city was reduced to (2Ki 6:24-33). 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.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 6 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 6

In this chapter are recorded other wonders of Elisha, as causing iron to swim, 2Ki 6:1 having knowledge of the secret counsels of the king of Syria, which he disclosed to the king of Israel, 2Ki 6:8 smiting the Syrian army with blindness sent to take him, and which he led into the midst of Samaria, 2Ki 6:13, and the chapter is closed with an account of the siege of Samaria, and a sore famine in it, 2Ki 6:24.