Text -- 2 Kings 4:28 (NET)

4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 4:28

This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, but was freely promised by thee in God's name, and from his special favour.

Wesley: 2Ki 4:28

With vain hopes of a comfort that I should never have. And I had been much happier if I had never had it, than to lose it so quickly.

JFB: 2Ki 4:26-28

Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss for the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped not in her ascent till she had disburdened her heavy-laden spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of disrespect to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwhelmed with some unknown cause of distress. How great is a mother's love! how wondrous are the works of Providence! The Shunammite had not sought a son from the prophet--her child was, in every respect, the free gift of God. Was she then allowed to rejoice in the possession for a little, only to be pierced with sorrow by seeing the corpse of the cherished boy? Perish, doubt and unbelief! This event happened that "the works of God should be made manifest" in His prophet, "and for the glory of God."

Clarke: 2Ki 4:28

Did I desire a son of my lord? - I expressed no such wish to thee; I was contented and happy; and when thou didst promise me a son, did I not say, Do not deceive me? Do not mock me with a child which shall grow up to be attractive and engaging, but of whom I shall soon be deprived by death.

TSK: 2Ki 4:28

Did I desire : Gen 30:1

Do not : 2Ki 4:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 4:28

Great grief shrinks from putting itself into words. The Shunammite cannot bring herself to say, "My son is dead;"but by reproaching the prophet with having "deceived"her, she sufficiently indicates her loss.

Poole: 2Ki 4:28

This child was not given to me upon my immoderate desire, for which I might have justly been thus chastised, as Rachel was, Gen 30:1 , compared with Gen 35:18 ; but was freely promised to me by thee in God’ s name, and from his special grace and favour; and therefore I trust both thou didst pray for it, and God design it as a blessing, and not as an affliction, as now it proves, unless thou dost obtain the child for me a second time, which I know thou canst do, and I humbly beg thee to do.

Do not deceive me with vain hopes of a comfort that I should never have? And I had been much happier if I had never had it, than to lose it so quickly. Therefore thou art in some measure concerned to revive my dead hopes, and to continue to me the great blessing which thou hast procured.

Haydock: 2Ki 4:28

A son. Better had it been for me not to have become a mother, than to be so soon delivered of my child. (Menochius)

Gill: 2Ki 4:28

Then she said, did I desire a son of my lord?.... It was not at her request she had one, at least the first motion was not from her; the prophet first told her, and assured her she should have one, without her asking for it; she might be pleased with it, and desire the promise might be fulfilled; but it was not an inordinate, importunate, desire of one, in which she had exceeded, that so the taking it away from her might be a correction of her for it:

did I not say, do not deceive me; by giving hopes of a child, and yet have none; and now it was equally the same, or worse, to have one, and then to have it taken away again as soon as had almost; so the Targum,"did I not say unto thee, if a child is given me, let it live, if not, do not trouble or grieve me;''and then, no doubt, she told him plainly the child was dead, and where she had laid it, though not recorded.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 4:1-44

1 Elisha multiplies the widow's oil.

8 He obtains a son for the good Shunammite.

18 He restores her son when dead.

38 At Gilgal he heals the deadly pottage.

42 He satisfies an hundred men with twenty loaves.

MHCC: 2Ki 4:18-37

Here is the sudden death of the child. All the mother's tenderness cannot keep alive a child of promise, a child of prayer, one given in love. But how admirably does the prudent, pious mother, guard her lips under this sudden affliction! Not one peevish word escapes from her. Such confidence had she of God's goodness, that she was ready to believe that he would restore what he had now taken away. O woman, great is thy faith! He that wrought it, would not disappoint it. The sorrowful mother begged leave of her husband to go to the prophet at once. She had not thought it enough to have Elisha's help sometimes in her own family, but, though a woman of rank, attended on public worship. It well becomes the men of God, to inquire about the welfare of their friends and their families. The answer was, It is well. All well, and yet the child dead in the house! Yes! All is well that God does; all is well with them that are gone, if they are gone to heaven; and all well with us that stay behind, if, by the affliction, we are furthered in our way thither. When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts too much upon it; for if we did, we have reason to fear it was given in anger, and taken away in wrath. Elisha cried unto God in faith; and the beloved son was restored alive to his mother. Those who would convey spiritual life to dead souls, must feel deeply for their case, and labour fervently in prayer for them. Though the minister cannot give Divine life to his fellow-sinners, he must use every means, with as much earnestness as if he could do so.

Matthew Henry: 2Ki 4:18-37

We may well suppose that, after the birth of this son, the prophet was doubly welcome to the good Shunammite. He had thought himself indebted to her, but henceforth, as long as she lives, she will think herself in his debt, and that she can never do too much for him. We may also suppose that the child was very dear to the prophet, as the son of his prayers, and very dear to the parents, as the son of their old age. But here is,

I. The sudden death of the child, though so much a darling. he was so far past the perils of infancy that he was able to go to the field to his father, who no doubt was pleased with his engaging talk, and his joy of his son was greater than the joy of his harvest; but either the cold or the heat of the open field overcame the child, who was bred tenderly, and he complained to his father that his head ached, 2Ki 4:19. Whither should we go with our complaints, but to our heavenly Father? Thither the Spirit of adoption brings believers with all their grievances, all their desires, teaching them to cry, with groanings that cannot be uttered, " My head, my head; my heart, my heart."The father sent him to his mother's arms, his mother's lap, little suspecting any danger in his indisposition, but hoping he would drop asleep in his mother's bosom and awake well; but the sickness proved fatal; he slept the sleep of death (2Ki 4:20), was well in the morning and dead by noon: all the mother's care and tenderness could not keep him alive. A child of promise, a child of prayer, and given in love, yet taken away. Little children lie open to the arrests of sickness and death. But how admirably does the prudent pious mother guard her lips under this surprising affliction! Not one peevish murmuring word comes from her. She has a strong belief that the child will be raised to life again: like a genuine daughter of Abraham's faith, as well as loins, she accounts that God is able to raise him from the dead, for thence at first she received him in a figure, Heb 11:19. She had heard of the raising of the widow's son of Sarepta, and that the spirit of Elijah rested on Elisha; and such confidence had she of God's goodness that she was very ready to believe that he who so soon took away what he had given would restore what he had now taken away. By this faith women received their dead raised to life, Heb 11:35. In this faith she makes no preparation for the burial of her dead child, but for its resurrection; for she lays him on the prophet's bed (2Ki 4:21), expecting that he will stand her friend. O woman! great is thy faith. he that wrought it would not frustrate it.

II. The sorrowful mother's application to the prophet on this sad occasion; for it happened very opportunely that he was now at the college upon Mount Carmel, not far off.

1. She begged leave of her husband to go to the prophet, yet not acquainting him with her errand, lest he should not have faith enough to let her go, 2Ki 4:22. He objected, It is neither new moon nor sabbath (2Ki 4:23), which intimates that on those feasts of the Lord she used to go to the assembly in which he presided, with other good people, to hear the word, and to join with him in prayers and praises. She did not think it enough to have his help sometimes in her own family, but, though a great woman, attended on public worship, for which this was none of the times appointed; therefore, said the husband, "why wilt thou go to day? What is the matter?""No harm,"said she, " It shall be well, so you will say yourself hereafter."See how this husband and wife vied with each other in showing mutual regard; she was so dutiful to him that she would not go till she had acquainted him with her journey, and he so kind to her that he would not oppose it, though she did not think fit to acquaint him with her business. 2. She made all the haste she could to the prophet (2Ki 4:24), and he, seeing her at a distance, sent his servant to enquire whether any thing was amiss, 2Ki 4:25, 2Ki 4:26. The questions were particular: Is it well with thee? Is it well with thy husband? Is it well with the child? Note, It well becomes the men of God, with tenderness and concern, to enquire about the welfare of their friends and their families. The answer was general It is well. Gehazi was not the man that she came to complain to, and therefore she put him off with this; she said little, and little said is soon amended (Psa 39:1, Psa 39:2), but what she did say was very patient: "It is well with me, with my husband, with the child"- all well, and yet the child dead in the house. Note, When God calls away our dearest relations by death it becomes us quietly to say, "It is well both with us and them;"it is well, for all is well that God does; all is well with those that are gone if they have gone to heaven, and all well with us that stay behind if by the affliction we are furthered in our way thither. 3. When she came to the prophet she humbly reasoned with him concerning her present affliction. She threw herself at his feet, as one troubled and in grief, which she never showed till she came to him who, she believed, could help her, 2Ki 4:27. When her passion would do her service she knew how to discover it, as well as how to conceal it when it would do her disservice. Gehazi knew his master would not be pleased to see her lie at his feet, and therefore would have raised her up; but Elisha waited to hear from her, since he might not know immediately from God, what was the cause of her trouble. God discovered things to his prophets as he saw fit, not always as they desired; God did not show this to the prophet, because he might know it from the good woman herself. What she said was very pathetic. She appealed to the prophet, (1.) Concerning her indifference to this mercy which was now taken from her: " Did I desire a son of my lord? No, thou knowest I did not; it was thy own proposal, not mine; I did not fret for the want of a son, as Hannah, nor beg, as Rachel, Give me children or else I die. "Note, When any creature-comfort is taken from us, it is well if we can say, through grace, that we did not set our hearts inordinately upon it; for, if we did, we have reason to fear it was given in anger and taken away in wrath. (2.) Concerning her entire dependence upon the prophet's word: Did I not say, Do not deceive me? Yes, she did say so (2Ki 4:16), and this reflection upon it may be considered either, [1.] As quarrelling with the prophet for deceiving her. She was ready to think herself mocked with the mercy when it was so soon removed, and that it would have been better she had never had this child than to be deprived of him when she began to have comfort in him. Note, The loss of a mercy should not make us undervalue the gift of it. Or, [2.] As pleading with the prophet for the raising of the child to life again: " I said, Do not deceive me, and I know thou wilt not."Note, However the providence of God may disappoint us, we may be sure the promise of God never did, nor ever will, deceive us: hope in that will not make us ashamed.

III. The raising of the child to life again. We may suppose that the woman gave Elisha a more express account of the child's death, and he gave her a more express promise of his resurrection, than is here related, where we are briefly told,

1. That Elisha sent Gehazi to go in all haste to the dead child, gave him his staff, and bade him lay that on the face of the child, 2Ki 4:29. I know not what to make of this. Elisha knew that Elijah raised the dead child with a very close application, stretching himself upon the child, and praying again and again, and could he think to raise this child by so slight a ceremony as this, especially when nothing hindered him from coming himself? Shall such a power as this be delegated, and to no better man that Gehazi? Bishop Hall suggests that it was done out of human conceit, and not by divine instinct, and therefore it failed of the effect; God will not have such great favours made too cheap, nor shall they be too easily come by, lest they be undervalued.

2. The woman resolved not to go back without the prophet himself (2Ki 4:30): I will not leave thee. She had no great expectation from the staff, she would have the hand, and she was in the right of it. Perhaps God intended hereby to teach us not to put that confidence in creatures, that are servants, which the power of the Creator, their Master and ours, will alone bear the weight of. Gehazi returns re infecta - without success, without the tidings of any sign of life in the child (2Ki 4:31): The child is not awaked, intimating, to the comfort of the mother, that its death was but a sleep, and that he expected that it would shortly be awaked. In the raising of dead souls to spiritual life ministers can do no more by their own power than Gehazi here could; they lay the word, like the prophet's staff, before their faces, but there is neither voice nor hearing, till Christ, by his Spirit, comes himself. The letter alone kills; it is the Spirit that gives life. It is not prophesying upon dry bones that will put life into them, breath must come from heaven and breathe upon those slain.

3. The prophet, by earnest prayer, obtained from God the restoring of this dead child to life again. He found the child dead upon his own bed (2Ki 4:32), and shut the door upon them twain, 2Ki 4:33. Even the dead child is spoken of as a person, one of the twain, for it was still in being and not lost. He shut out all company, that he might not seem to glory in the power God had given him, or to use it for ostentation and to be seen of men. Observe,

(1.) How closely the prophet applied himself to this great operation, perhaps being sensible that he had tempted God too much in thinking to effect it by the staff in Gehazi's hand, for which he thought himself rebuked by the disappointment. He now found it a harder task than he then thought, and therefore addressed himself to it with great solemnity. [1.] He prayed unto the Lord (2Ki 4:33), probably as Elijah had done, Let this child's soul come into him again. Christ raised the dead to life as one having authority - Damsel, arise - young man, I say unto thee, Arise - Lazarus, come forth (for he was powerful and faithful as a Son, the Lord of life), but Elijah and Elisha did it by petition, as servants. [2.] He lay upon the child (2Ki 4:34), as if he would communicate to him some of his vital heat or spirits. Thus he expressed the earnestness of his desire, and gave a sign of that divine power which he depended upon for the accomplishment of this great work. He first put his mouth to the child's mouth, as if, in God's name, he would breathe into him the breath of life; then his eyes to the child's eyes, to open them again to the light of life; then his hands to the child's hands, to put strength into them. He then returned, and walked in the house, as one full of care and concern, and wholly intent upon what he was about. Then he went up stairs again, and the second time, stretched himself upon the child, 2Ki 4:35. Those that would be instrumental in conveying spiritual life to dead souls must thus affect themselves with their case, and accommodate themselves to it, and labour fervently in prayer for them.

(2.) How gradually the operation was performed. At the first application, the flesh of the child waxed warm (2Ki 4:34), which gave the prophet encouragement to continue instant in prayer. After a while, the child sneezed seven times, which was an indication, not only of life, but liveliness. Some have reported it as an ancient tradition that when God breathed into Adam the breath of life the first evidence of his being alive was sneezing, which gave rise to the usage of paying respect to those that sneeze. Some observe here that sneezing clears the head, and there lay the child's distemper.

(3.) How joyfully the child was restored alive to his mother (2Ki 4:36, 2Ki 4:37), and all parties concerned were not a little comforted, Act 20:12. See the power of God, who kills and makes alive again. See the power of prayer; as it has the key of the clouds, so it has the key of death. See the power of faith; that fixed law of nature (that death is a way whence there is no returning) shall rather be dispensed with than this believing Shunammite shall be disappointed.

Keil-Delitzsch: 2Ki 4:8-37

The Shunammite and her Son. - 2Ki 4:8. When Elisha was going one day (lit., the day, i.e., at that time, then) to Shunem ( Solam , at the south-western foot of the Lesser Hermon; see at 1Ki 1:3), a wealthy woman ( גּדולה as in 1Sa 25:2, etc.) constrained him to eat at her house; whereupon, as often as he passed by that place in his subsequent journeys from Carmel to Jezreel and back, he was accustomed to call upon her ( סוּר as in Gen 19:2).

2Ki 4:9-10

The woman then asked her husband to build a small upper chamber for this holy man of God, and to furnish it with the necessary articles of furniture (viz., bed, table, seat, and lamp), that he might always turn in at their house. עליּת־קיר is either a walled upper chamber, i.e., one built with brick and not with wooden walls (Cler., Then.), or an upper chamber built upon the wall of the house (Ges.).

2Ki 4:11-13

After some time, when Elisha had spent the night in the chamber provided for him, he wanted to make some acknowledgment to his hostess for the love which she had shown him, and told his servant Gehazi to call her, and say to her: "Thou hast taken all this care for us, what shall I do to thee? Hast thou (anything) to say to the king or the chief captain?"i.e., hast thou any wish that I could convey to them, and intercede for thee? There is something striking here in the fact that Elisha did not address the woman himself, as she was standing before him, but told her servant to announce to her his willingness to make some return for what she had done. This was, probably, simply from a regard to the great awe which she had of the "holy man of God"(2Ki 4:9), and to inspire her with courage to give expression to the wishes of her heart.

(Note: The conjecture that Elisha would not speak to her directly for the sake of maintaining his dignity, or that the historian looked upon such conversation with women as unbecoming in a teacher of the law (Thenius), is already proved to be untenable by 2Ki 4:15, 2Ki 4:16, where Elisha does speak to her directly.)

She answered: "I dwell among my people,"i.e., not, I merely belong to the people (Thenius), but, I live quietly and peaceably among my countrymen, so that I have no need for any intercession with the king and great men of the kingdom. Ἀπραγμοσύνῃ χαίρω καὶ εἰρηνικῶς διάγω καὶ πρός τινα ἀμφισβήτησιν ούκ ἀνέχομαι (Theodoret).

2Ki 4:14-16

When Elisha conversed with Gehazi still further on the matter, the latter said: "But she has no son, and her husband is old."Elisha then had her called again, and told her when she had entered the door: "At this time a year hence ( חיּה כּעת , lit., at the time when it revives again; see at Gen 18:10) thou wilt embrace a son."The same favour was to be granted to the Shunammite as that which Sarah had received in her old age, that she might learn that the God of Abraham still ruled in and for Israel. She replied: "No, my lord, thou man of God," אל־תּכזּב , I do not excite in thy servant any deceptive hopes.

2Ki 4:17

But however incredible this promise might appear to her, as it had formerly done to Sarah (Gen 18:12-13), it was fulfilled at the appointed time (cf. Gen 21:2).

2Ki 4:18-20

But even the faith of the pious woman was soon to be put to the test, and to be confirmed by a still more glorious revelation of the omnipotence of the Lord, who works through the medium of His prophets. When the child presented to her by God had grown up into a lad, he complained one day to the reapers of the field of a violent headache, saying to his father, "My head, my head!"He was then taken home to his mother, and died at noon upon her knees, no doubt from inflammation of the brain produced by a sunstroke.

2Ki 4:21-23

The mother took the dead child at once up to the chamber built for Elisha, laid it upon the bed of the man of God, and shut the door behind her; she then asked her husband, without telling him of the death of the boy, to send a young man with a she-ass, that she might ride as quickly as possible to the man of God; and when her husband asked her, "Wherefore wilt thou go to him to-day, since it is neither new moon nor Sabbath?"

(Note: From these words, Theod., Kimchi, C. a Lap., Vatabl., and others have drawn the correct conclusion, that the pious in Israel were accustomed to meet together at the prophets'houses for worship and edification, on those days which were appointed in the law (Lev 23:3; Num 28:11.) for the worship of God; and from this Hertz and Hengstenberg have still further inferred, that in the kingdom of the ten tribes not only were the Sabbath and new moons kept, as is evident from Amo 8:5 also, but the prophets supplied the pious in that kingdom with a substitute for the missing Levitical priesthood.)

she replied, shalom ; i.e., either "it is all well,"or "never mind."For this word, which is used in reply to a question after one's health (see 2Ki 4:26), is apparently also used, as Clericus has correctly observed, when the object is to avoid giving a definite answer to any one, and yet at the same time to satisfy him.

2Ki 4:24-25

She then rode without stopping, upon the animal driven by the young man, to Elisha at mount Carmel. לרכּב אל־תּעצר־לי , literally, do not hinder me from riding.

2Ki 4:25-27

When the prophet saw her מנּגד (from the opposite), that is to say, saw her coming in the distance, and recognised her as the Shunammite, he sent Gehazi to meet her, to ask her about her own health and that of her husband and child. She answered, shalom , i.e., well, that she might not be detained by any further discussion, and came to the prophet and embraced his feet, to pray for the help of the "holy man of God."Gehazi wanted to thrust her away, "because it seemed to him an immodest importunity to wish to urge the prophet in such a way as this, and as it were to compel him"(Seb. Schm.); but the prophet said, "Let her alone, for her soul is troubled, and Jehovah has hidden it from me and has not told me."

(Note: All that we can infer from these last words with regard to the nature of prophecy, is that the donum propheticum did not involve a supernatural revelation of every event.)

2Ki 4:28

The pious woman then uttered this complaint to the prophet: "Did I ask a son of the Lord? Did I not say, Do not deceive me?"What had happened to her she did not say, - a fact which may easily be explained on psychological grounds from her deep sorrow, - but Elisha could not fail to discover it from what she said.

2Ki 4:29

He therefore directed his servant Gehazi: "Gird thy loins and take thy staff in thy hand and go: if thou meet any one, thou wilt not salute him; and if any one salute thee, thou wilt not answer him; and lay my staff upon the face of the boy."The object of this command neither to salute nor to return salutations by the way, was not merely to ensure the greatest haste (Thenius and many others), inasmuch as the people of the East lose a great deal of time in prolonged salutations (Niebuhr, Beschr. v. Arab . p. 48),

(Note: Or, as C. a Lap. supposes: "that Gehazi might avoid all distraction of either eyes or ears, and prepare himself entirely by prayers for the accomplishment of so great a miracle."Theodoret explains it in a similar manner: "He knew that he was vainglorious and fond of praise, and that he would be sure to tell the reason of his journey to those who should meet him by the way. And vainglory is a hindrance to thaumaturgy.")

but the prophet wished thereby to preclude at the very outset the possibility of attributing the failure of Gehazi's attempt to awaken the child to any external or accidental circumstance of this kind. For since it is inconceivable that the prophet should have adopted a wrong method, that is to say, should have sent Gehazi with the hope that he would restore the dead boy to life, his only intention in sending the servant must have been to give to the Shunammite and her family, and possibly also to Gehazi himself, a practical proof that the power to work miracles was not connected in any magical way with his person or his staff, but that miracles as works of divine omnipotence could only be wrought through faith and prayer; not indeed with the secondary intention of showing that he alone could work miracles, and so of increasing his own importance (Köster), but to purify the faith of the godly from erroneous ideas, and elevate them from superstitious reliance upon his own human person to true reliance upon the Lord God.

2Ki 4:30

The mother of the boy does not appear, indeed, to have anticipated any result from the measures adopted by Elisha; for she swears most solemnly that she will not leave him. But the question arises, whether this urging of the prophet to come himself and help arose from doubt as to the result of Gehazi's mission, or whether it was not rather an involuntary utterance of her excessive grief, and of the warmest wish of her maternal heart to see her beloved child recalled to life. We may probably infer the latter from the fulfilment of her request by Elisha.

2Ki 4:31

Gehazi did as he was commanded, but the dead child did not come to life again; the prophet's staff worked no miracle. "There was no sound and no attention,"i.e., the dead one gave no sign of life. This is the meaning of קשׁב ואין קול אין both here and 1Ki 18:29, where it is used of dead idols. The attempt of Gehazi to awaken the child was unsuccessful, not propter fidem ipsi a muliere non adhibitam (Seb. Schm.), nor because of the vainglory of Gehazi himself, but simply to promote in the godly of Israel true faith in the Lord.

2Ki 4:32-35

Elisha then entered the house, where the boy was lying dead upon his bed, and shut the door behind them both (i.e., himself and the dead child), and prayed to the Lord. He then lay down upon the boy, so that his mouth, his eyes, and his hands lay upon the mouth, eyes, and hands of the child, bowing down over him ( גּהר ; see at 1Ki 18:42); and the flesh (the body) of the child became warm. He then turned round, i.e., turned away from the boy, went once up and down in the room, and bowed himself over him again; whereupon the boy sneezed seven times, and then opened his eyes. This raising of the dead boy to life does indeed resemble the raising of the dead by Elijah (1Ki 17:20.); but it differs so obviously in the manner in which it was effected, that we may see at once from this that Elisha did not possess the double measure of the spirit of Elijah. It is true that Elijah stretched himself three times upon the dead child, but at his prayer the dead returned immediately to life, whereas in the case of Elisha the restoration to life was a gradual thing.

(Note: The raising of the dead by Elijah and Elisha, especially by the latter, has been explained by many persons as being merely a revivification by magnetic manipulations or by the force of animal magnetism (even Passavant and Ennemoser adopt this view). But no dead person was ever raised to life by animal magnetism; and the assumption that the two boys were only apparently dead is at variance with the distinct words of the text, in addition to which, both Elisha and Elijah accomplished the miracle through their prayer, as is stated as clearly as possible both here (2Ki 4:33) and also at 1Ki 17:21-22.)

And they both differ essentially from the raising of the dead by Christ, who recalled the dead to life by one word of His omnipotence (Mar 5:39-42; Luk 7:13-15; Joh 11:43-44), a sign that He was the only-begotten Son of God, to whom the Father gave to have life in Himself, even as the Father has life in Himself (Joh 5:25.), in whose name the Apostle Peter also was able through prayer to recall the dead Tabitha to life, whereas Elisha and Elijah had only to prophesy by word and deed of the future revelation of the glory of God.

2Ki 4:36-37

After the restoration of the boy to life, Elisha had his mother called and gave her back her son, for which she fell at his feet with thanksgiving.

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 4:8-37

God's blessing of those who honor Him 4:8-37

In contrast to the incident above, this one shows God's blessing on a wealthy woman. She was not the marriage partner of a prophet but a simple faithful believer in Yahweh (cf. vv. 8-10, 16, 21-22, 24-25, 27, 30, 37). She was living among unbelievers in Israel (cf. Rahab, Ruth, et al.). Her husband appears to have been only a formal participant in Yahweh worship rather than thoroughly dedicated to Him (vv. 19, 23). His words may imply that he expected Elisha to be available only on holy days, but he showed genuine concern for his son's health.²⁵

The story illustrates the great blessing (fertility) God will bring on those who award Him the place He deserves (cf. Hannah). He went as far as giving this infertile woman (v. 14) a son and then restoring him to life when he died. Her respect for Yahweh is clear from her respect for His prophet (vv. 9-10, 13, 30, 37).

Shunem stood in the Jezreel Valley. Gehazi (v. 12) had become Elisha's servant as Elisha had been Elijah's. As such he was the potential successor to his ministry. "I live among my own people" (v. 13) translates an idiom that meant, "I am content." At first the woman found it hard to believe that God would reward her with a child (v. 16; cf. Sarah).

Evidently the woman concluded that it was better if her husband did not know about their son's death for some reason that the writer did not state (vv. 22-23). Though she had respect for Gehazi (v. 26) she had much more confidence in Elisha's ability to help her.

"Disciples can be an obstacle to the needy reaching the master (Mt. 19:13-14)."²⁶

Grasping his feet (v. 27) showed her desperate dependence on his power, her humility, and her veneration for Elisha (cf. Matt. 28:9). Perhaps Elisha told Gehazi to go and heal the lad to test the woman's faith (v. 29). The staff was a symbol of his power. However, she said in the strongest terms that her confidence was in Yahweh and in Elisha (v. 30). The phrase "As the Lord lives" occurs seven times in 1 Kings and seven times in 2 Kings. It is always the testimony of true faith in Yahweh. Elisha probably intended that Gehazi's failure would teach him this lesson: God works in response to fervent, persistent prayer, not in response to some fetish or some formal act (v. 31; cf. Matt. 7:14-21).

Only God's power made active by petition could restore the boy's life (v. 33). Elisha's physical contact with him connected the power of God through the prophet and the miracle unmistakably (v. 34; cf. 1 Kings 17:21-23). Seven sneezes, not more or less, would have signified an act of God to ancient Near Easterners (cf. Gen. 1; 2 Kings 5:14).

"In our pericope Elisha acts as a sort of intermediary for childbirth, analogous to Baal's role in the Ugaritic tablets. YHWH, not Baal, not Elisha for that matter, grants the Shunammite a child. The child dies, bringing to mind the story of Elijah in 1 Kings 17. Prayer raises the child to life, illustrating not only that YHWH gives children, but that he can take them to himself or restore them to life."²⁷

If God could create new life and then revive it as He did here, He could also give Israel life (at the Exodus) and revive it (in Elisha's day). This story, as many others in Kings, is another powerful polemic against Baal and for Yahweh.

"This scene also shows that prophets not only are preachers of sin and repentance; they also are agents of God's healing mercy and kind compassion."²⁸

Guzik: 2Ki 4:1-44

2 Kings 4 - God Works Miracles Through Elisha

A. Miracles connected with a widow and a barren woman.

1. (1-7) Provision for a widow.

A certain woman of the wives of the sons of the prophets cried out to Elisha, saying, "Your servant my husband is dead, and you know that your servant feared the LORD. And the creditor is coming to take my two sons to be his slaves." So Elisha said to her, "What shall I do for you? Tell me, what do you have in the house?" And she said, "Your maidservant has nothing in the house but a jar of oil." Then he said, "Go, borrow vessels from everywhere, from all your neighbors; empty vessels; do not gather just a few. And when you have come in, you shall shut the door behind you and your sons; then pour it into all those vessels, and set aside the full ones." So she went from him and shut the door behind her and her sons, who brought the vessels to her; and she poured it out. Now it came to pass, when the vessels were full, that she said to her son, "Bring me another vessel." And he said to her, "There is not another vessel." So the oil ceased. Then she came and told the man of God. And he said, "Go, sell the oil and pay your debt; and you and your sons live on the rest."

a. The creditor is coming to take my two sons to be his slaves: This woman, the widowed wife of one of the sons of the prophets, had debts and no means to pay them. The legal system in Israel would not allow here to declare bankruptcy; she had to give her sons as indentured servants to her creditor as payment for the debts.

i. "However inhumane this might seem, the creditor was within his rights; for Mosaic Law allowed him to enslave the debtor and his children as far as the Year of Jubilee in order to work off a debt." (Patterson and Austel)

b. Your maidservant has nothing in the house but a jar of oil: There is some evidence that this jar of oil was not a larger supply held for cooking, but a smaller vessel that held only oil for anointing.

i. "A unique word here, possibly for a small anointing flask." (Wiseman)

c. Go, borrow vessels from everywhere, from all your neighbors: Elisha made this woman commit herself in faith to God's provision. To borrow vessels in this manner invited awkward questions, but she did as the word of God through His prophet commanded her.

i. "She did what she was commanded to do: she did it in faith; and the result answered the end. God takes care to deliver his servants in ways that exercise their faith. He would not have them be little in faith, for faith is the wealth of the heavenly life." (Spurgeon)

ii. "You have God in the measure in which you desire Him. Only remember that the desire that brings God must be more than a feeble, fleeting wish. Wishing is one thing; willing is quite another. Lazily wishing and strenuously desiring are two entirely different postures of mind; the former gets nothing and the latter gets everything, gets God, and with God all that God can bring." (Maclaren)

d. Pour it into all those vessels, and set aside the full ones: Elisha told the woman to take what she had - one jar of oil (all that she had) - and to pour that out in faith into the borrowed vessels. As she did this the oil miraculously kept pouring from the original vessel until all the borrowed vessels were filled. At the end of it, she had a lot of oil.

i. We notice that Elisha made her do this. Perhaps Elisha was tempted to gather the vessels and pour the oil himself, but he knew that she had to trust God herself.

ii. The original vessel of oil - the one the woman had in her house - was a smaller vessel that held only oil for anointing. This means that the distribution of the oil into the other vessels required constant pouring and allowing the oil to supernaturally fill the small vessel again.

iii. The vessels also had to be empty before they could be filled with oil. It did no good to bring the widow full vessels. "A full Christ is for empty sinners, and for empty sinners only, and as long as there is a really empty soul in a congregation so long will a blessing go forth with the word, and no longer. It is not our emptiness, but our fullness which can hinder the outgoings of free grace." (Spurgeon)

e. So the oil ceased: The miracle was given according to the measure of her previous faith in borrowing vessels. She did borrowed enough so the excess oil was sold and provided money to pay the debt to the creditor and to provide to the future. Had she borrowed more, more would have been provided; had she gathered less, less would have been provided.

i. "If she borrowed few vessels, she would have but little oil; if she borrowed many vessels they should all be filled, and she should have much oil. She was herself to measure out what she should have; and I believe that you and I, in the matter of spiritual blessings from God, have more to do with the measurement of our mercies than we think. We make our blessings little, because our prayers are little." (Spurgeon)

ii. The oil did not pour out on the ground or simply flow about. It was intended for a prepared vessel. Each vessel had to be prepared by being gathered, by being assembled, by being emptied, by being put in the right position and by staying in the right position. When there was no more prepared vessel, the oil stopped.

iii. The principle of this miracle was the same as the principle of the ditches dug in the previous chapter. The amount of man's work with the miracle determined the amount of blessing and provision actually received. God's powerful provision invites our hard work and never excuses laziness.

iv. "Men must likewise see to it, that their ministers' widows and children have a comfortable subsistence." (Trapp)

2. (8-17) A son for a barren woman.

Now it happened one day that Elisha went to Shunem, where there was a notable woman, and she persuaded him to eat some food. So it was, as often as he passed by, he would turn in there to eat some food. And she said to her husband, "Look now, I know that this is a holy man of God, who passes by us regularly. Please, let us make a small upper room on the wall; and let us put a bed for him there, and a table and a chair and a lampstand; so it will be, whenever he comes to us, he can turn in there." And it happened one day that he came there, and he turned in to the upper room and lay down there. Then he said to Gehazi his servant, "Call this Shunammite woman." When he had called her, she stood before him. And he said to him, "Say now to her, 'Look, you have been concerned for us with all this care. What can I do for you? Do you want me to speak on your behalf to the king or to the commander of the army?' " She answered, "I dwell among my own people." So he said, "What then is to be done for her?" And Gehazi answered, "Actually, she has no son, and her husband is old." So he said, "Call her." When he had called her, she stood in the doorway. Then he said, "About this time next year you shall embrace a son." And she said, "No, my lord. Man of God, do not lie to your maidservant!" But the woman conceived, and bore a son when the appointed time had come, of which Elisha had told her.

a. A notable woman, and she persuaded him to eat some food: This remarkable relationship between Elisha and the Shunammite woman began when the woman sought to do something for the prophet. Elisha didn't seek anything from this woman; she eventually persuaded him to eat some food as the guest of her hospitality.

b. Let us make a small upper room on the wall: The Shunammite woman then sought to do more for the prophet. With the approval of her husband, they made a room for Elisha to stay in on his frequent travels through the area.

c. About this time next year you shall embrace a son: To this barren woman this promise seemed too good to be true. The stigma associated with barrenness was harsh in the ancient world, and this promised son would answer the longing of her heart and removed the stigma of barrenness.

d. The woman conceived, and bore a son when the appointed time had come, of which Elisha had told her: The woman who so generously provided material things for the prophet of God was now blessed by the God of the prophet, blessed beyond material things.

3. (18-37) The Shunammite woman's son is raised from the dead.

And the child grew. Now it happened one day that he went out to his father, to the reapers. And he said to his father, "My head, my head!" So he said to a servant, "Carry him to his mother." When he had taken him and brought him to his mother, he sat on her knees till noon, and then died. And she went up and laid him on the bed of the man of God, shut the door upon him, and went out. Then she called to her husband, and said, "Please send me one of the young men and one of the donkeys, that I may run to the man of God and come back." So he said, "Why are you going to him today? It is neither the New Moon nor the Sabbath." And she said, "It is well." Then she saddled a donkey, and said to her servant, "Drive, and go forward; do not slacken the pace for me unless I tell you." And so she departed, and went to the man of God at Mount Carmel. So it was, when the man of God saw her afar off, that he said to his servant Gehazi, "Look, the Shunammite woman! Please run now to meet her, and say to her, 'Is it well with you? Is it well with your husband? Is it well with the child?'" And she answered, "It is well." Now when she came to the man of God at the hill, she caught him by the feet, but Gehazi came near to push her away. But the man of God said, "Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me." So she said, "Did I ask a son of my lord? Did I not say, 'Do not deceive me'?" Then he said to Gehazi, "Get yourself ready, and take my staff in your hand, and be on your way. If you meet anyone, do not greet him; and if anyone greets you, do not answer him; but lay my staff on the face of the child." And the mother of the child said, "As the LORD lives, and as your soul lives, I will not leave you." So he arose and followed her. Now Gehazi went on ahead of them, and laid the staff on the face of the child; but there was neither voice nor hearing. Therefore he went back to meet him, and told him, saying, "The child has not awakened." When Elisha came into the house, there was the child, lying dead on his bed. He went in therefore, shut the door behind the two of them, and prayed to the LORD. And he went up and lay on the child, and put his mouth on his mouth, his eyes on his eyes, and his hands on his hands; and he stretched himself out on the child, and the flesh of the child became warm. He returned and walked back and forth in the house, and again went up and stretched himself out on him; then the child sneezed seven times, and the child opened his eyes. And he called Gehazi and said, "Call this Shunammite woman." So he called her. And when she came in to him, he said, "Pick up your son." So she went in, fell at his feet, and bowed to the ground; then she picked up her son and went out.

a. He sat on her knees till noon, and then died: This was the son granted by miraculous promise, in reward to the faithful service of the Shunammite woman. The boy tragically died on the lap of his mother after a brief by severe affliction.

i. "His head was grievously pained; which possibly came from the heat of the harvest season, to which he was exposed in the field." (Poole)

ii. "Probably affected by the coup de soleil, or sun stroke, which might, in so young a subject, soon occasion death, especially in that hot country." (Clarke)

b. She went up and laid him on the bed of the man of God, shut the door upon him, and went out: This shows the faith of the woman. She prepared for the resurrection of the boy, not his burial.

i. "She had no doubt heard that Elijah had raised the widow's son of Zarephath to life; and she believed that he who had obtained this gift of God for her, could obtain his restoration to life." (Clarke)

c. And she answered, "It is well": The Shunammite woman didn't want Elisha to learn of her grief through his assistant Gehazi. She wanted the man of God to hear it from her own lips and sense her own grief.

i. "Nothing makes grief dumb so surely as prying and yet indifferent intrusion. A tenderer hand than Gehazi's is needed to unlock the sad secret of that burdened breast." (Maclaren)

d. Let her alone; for her soul is in deep distress, and the LORD has hidden it from me, and has not told me: Elisha seemed mystified that this woman (whom he presumably often prayed for) was in a crisis that was hidden from Elisha. In this circumstance Elisha was more surprised that God didn't speak to him than if God had spoken to him.

i. "How much better would it have been for the Church if its teachers had been more willing to copy his modesty, and said about a great many things, 'The Lord hath hid it from me'!" (Maclaren)

e. Lay my staff on the face of the child: Instead of going directly himself, Elisha sent his servant Gehazi with his staff. This seems to follow the previous pattern in Elisha's ministry: he did not do things for people directly, but gave them the opportunity to work with God and to trust Him for themselves. God told the alliance of kings to have ditches dug (2 Kings 3:16). God told the widow to gather vessels and pour the oil herself (2 Kings 4:1-7).

i. It may be that the Shunammite woman failed under this test, because she thought that the power to heal was more connected with Elisha himself and she refused to leave his presence (I will not leave you). The child was not healed by the laying on of the staff, though (hypothetically) the child may have been healed with only the staff if the Shunammite would have embraced this promise with full faith.

f. He went in therefore, shut the door behind the two of them, and prayed to the LORD: God did heal the Shunammite's son in response to Elisha's prayer. He prayed after the pattern shown by his mentor Elijah (1 Kings 17:20-23).

i. Elisha prayed with great faith because he knew God worked this way in the life of his mentor Elijah. He also prayed with great faith because he sensed that God wanted to raise this boy from the dead.

ii. "Although some ceremonial uncleanness might seem to be contracted by the touch of this dead body, yet that was justly to give place to a moral duty, and to an action of so great piety and charity as this was, especially when done by a prophet, and by the instinct of God's Spirit, who can dispense with his own laws." (Poole)

iii. There is a significant contrast between the stretched-out supplication of Elijah and Elisha and the authoritative command of Jesus in raising the dead (as in John 11:43). Elijah and Elisha rightly begged God to raise the dead. Jesus commanded the dead to be raised.

iv. "This staff of his - whatever became of the other - was long enough, he knew, to reach up to heaven, to know at those gates, yea, to wrench them open." (Trapp)

g. The flesh of the child became warm . . . then the child sneezed seven times, and the child opened his eyes: "Although miracles were for the most part done in an instant, yet sometimes they were done by degrees, as here, and 1 Kings 18:44-45; Mark 8:24-25." (Poole)

i. "Of course, there is a profound and beautiful use to be made of the prophet's action in laying himself upon the dead child, mouth to mouth, and hand to hand, if we regard it as symbolic of that closeness of approach to our nature, dead in sins, which the Lord of life makes in His incarnation and in His continual drawing near." (Maclaren)

B. Miracles connected with the provision of food.

1. (38-41) The purification of the stew.

And Elisha returned to Gilgal, and there was a famine in the land. Now the sons of the prophets were sitting before him; and he said to his servant, "Put on the large pot, and boil stew for the sons of the prophets." So one went out into the field to gather herbs, and found a wild vine, and gathered from it a lapful of wild gourds, and came and sliced them into the pot of stew, though they did not know what they were. Then they served it to the men to eat. Now it happened, as they were eating the stew, that they cried out and said, "Man of God, there is death in the pot!" And they could not eat it. So he said, "Then bring some flour." And he put it into the pot, and said, "Serve it to the people, that they may eat." And there was nothing harmful in the pot.

a. There was a famine in the land: "The famine mentioned in verse 38 may be the seven-year famine alluded to in 2 Kings 8:1-3." (Dilday)

b. Man of God, there is death in the pot! Elisha felt a special responsibility to help in this situation because he told the men to gather ingredients for the stew, and they gathered the wild vine that poisoned the pot.

i. "The gourds were probably colocynth. Popularly called 'wild cucumber,' the vine still grows near the Dead Sea. When the gourds are cut open the pulp dries rapidly and forms a powder, which in that part of the world is still used as a cathartic medicine. It has a very bitter taste. If eaten in enough quantity, it induces colic and can be fatal." (Dilday)

ii. "You have been trying to find pleasure in the world, and you have found wild vines . . . you have gathered wild gourds, a lap full, almost a heart full. You have been shredding death into the pot, and now you cannot feel as you used to feed, the poison is stupefying your soul. While we were singing just now, you said, 'I want to sing as saints do, but there is no praise in me' . . . If you are a worldling, and not God's child, you can live on that which would poison; a Christian, but if you are a child of God, you will cry out, 'O thou man of God, there is death in the pot!'" (Spurgeon)

c. And there was nothing harmful in the pot: There was nothing inherently purifying in the flour Elisha put in the pot. The real purification was a miraculous work of God.

i. "There is death in the pot; how is the Church to meet it? I believe it is to imitate Elisha. We need not attempt to get the wild gourds out of the pot, they are cut too small, and ate too cunningly mixed up; they have entered too closely into the whole mass of teaching to be removed. Who shall extract the leaven from the leavened loaf? What then? We must look to God for help, and use the means indicated here. 'Bring meal.' Good wholesome food was cast into the poisonous stuff, and by God's gracious working it killed the poison; and the Church must cast the blessed gospel of the grace of God into the poisoned pottage, and false doctrine will not be able to destroy men's souls as it now does." (Spurgeon)

2. (42-44) The multiplication of loaves.

Then a man came from Baal Shalisha, and brought the man of God bread of the firstfruits, twenty loaves of barley bread, and newly ripened grain in his knapsack. And he said, "Give it to the people, that they may eat." But his servant said, "What? Shall I set this before one hundred men?" He said again, "Give it to the people, that they may eat; for thus says the LORD: 'They shall eat and have some left over.'" So he set it before them; and they ate and had some left over, according to the word of the LORD.

a. Bread of the firstfruits, twenty loaves of barley bread: "These had been brought to Elisha as firstfruits (verse 42). Normally these portions were reserved for God (Leviticus 23:20) and the Levitical priests (Numbers 18:13; Deuteronomy 18:4-5). Because the religion in the northern kingdom was apostate, the loaves had been brought by their owner to the one whom he considered to be the true repository of godly religion in Israel." (Patterson and Austel)

b. Give it to the people, that they may eat: In a miracle that anticipated Jesus' miracle of feeding the 5,000, Elisha commanded that a small amount of bread be served to 100 men.

i. "This is something like our Lord's feeding the multitude miraculously. Indeed, there are many things in this chapter similar to facts in our Lord's history: and this prophet might be more aptly considered a type of our Lord, than most of the other persons in the Scripture who have been thus honored." (Clarke)

c. For thus says the LORD: "They shall eat and have some left over": God promised not only to provide, but to provide beyond the immediate need. Elisha trusted the promise of God, acted upon it, and saw the promise miraculously fulfilled.

i. "What can these few cakes do towards feeding a hundred men? They forget that God can multiply them. Ye limit the Holy One of Israel. Do you think he needs our numbers? Do you think he is dependent upon human strength? I tell you, our weakness is a better weapon for God than our strength." (Spurgeon)

© 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 4 (Chapter Introduction)

Overview

2Ki 4:1, Elisha multiplies the widow’s oil; 2Ki 4:8, He obtains a son for the good Shunammite; 2Ki 4:18, He restores her son when dead; 2Ki 4:38, At Gilgal he heals the deadly pottage; 2Ki 4:42, He satisfies an hundred men with twenty loaves.

Poole: 2 Kings 4 (Chapter Introduction)

KINGS CHAPTER 4

Elisha multiplieth the widow’ s oil, 2Ki 4:1-7 . He is lodged by a Shunammite woman, who is barren: he promiseth her a son; which is born, 2Ki 4:8-17 ; dieth, and is raised by Elisha, 2Ki 4:18-37 . At Gilgal he healeth the deadly pottage, 2Ki 4:38-41 ; and feedeth one hundred men with twenty loaves and ears of corn, 2Ki 4:42-44 .

MHCC: 2 Kings 4 (Chapter Introduction)

(2Ki 4:1-7) Elisha multiplies the widow's oil.

(2Ki 4:8-17) The Shunammite obtains a son.

(v. 18-37) The Shunammite's son restored to life.

(2Ki 4:38-44) The miracle of healing the pottage, and of feeding the sons of the prophets.

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 4 (Chapter Introduction)

Great service Elisha had done, in he foregoing chapter, for the three kings: to his prayers and prophecies they owed their lives and triumphs. One would have expected that the next chapter would tell us what honours and what dignities were conferred on Elisha for this, that he should immediately be preferred at court, and made prime-minister of state, that Jehoshaphat should take him home with him, and advance him in his kingdom. No, the wise man delivered the army, but no man remembered the wise man, Ecc 9:15. Or, if he had preferment offered him, he declined it: he preferred the honour of doing good in the schools of the prophets before that of being great in the courts of princes. God magnified him, and that sufficed him - magnified him indeed, for we have him here employed in working no fewer than five miracles. I. He multiplied the poor widow's oil (2Ki 4:1-7). II. He obtained for the good Shunammite the blessing of a son in her old age (2Ki 4:8-17). III. He raised that child to life when it was dead (2Ki 4:18-27). IV. He healed the deadly pottage (2Ki 4:38-41). V. He fed 100 men with twenty small loaves (2Ki 4:42-44).

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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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 4 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 4

This chapter treats of the miracles of Elisha, of his multiplying a poor widow's pot of oil for the payment of her husband's debts, 2Ki 4:1 of obtaining a son for a Shunamitish woman, who had been very hospitable to him, 2Ki 4:8, of his raising up her son to life when dead, 2Ki 4:18, of his curing the deadly pottage made of wild gourds, 2Ki 4:38, and of his feeding one hundred men with twenty barley loaves, 2Ki 4:42.