Text -- 2 Kings 4:41 (NET)

4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” There was no longer anything harmful in the pot.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 4:41

Together with the pottage which they had taken out of it.

Clarke: 2Ki 4:41

Bring meal - Though this might, in some measure, correct the strong acrid and purgative quality; yet it was only a miracle which could make a lapful of this fruit shred into pottage salutary.

TSK: 2Ki 4:41

he cast : 2Ki 2:21, 2Ki 5:10, 2Ki 6:6; Exo 15:25; Joh 9:6; 1Co 1:25

there : Act 28:5

harm : Heb. evil thing

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 4:41

Then bring meal - The natural properties of meal would but slightly diminish either the bitterness or the unwholesomeness of a drink containing colocynth. It is evident, therefore, that the conversion of the food from a pernicious and unsavory mess into palatable and wholesome nourishment was by miracle.

Poole: 2Ki 4:41

He cast it into the pot together with the pottage which they had taken out of it. There was no harm in the pot: the meal took away that hurtful quality, not by its natural power, which could do little in so short a time, but by the supernatural blessing of God upon it.

Gill: 2Ki 4:41

But he said, then bring meal: and he cast it into the pot,.... And stirred it about in it:

and he said, pour out for the people, that they may eat; as they now might freely, and without any danger, as he intimated:

and there was no harm in the pot; or anything that could do any harm or mischief to the health of men: this was not owing to the natural virtue of meal, but to a miraculous power attending it, whereby the pottage was cured of its malignity, as the bad waters of Jericho were by salt, in a preceding miracle.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 4:41

¹ tn Or “and let them eat.”

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 4:38-44

There was a famine of bread, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom. Elisha made hurtful food to become safe and wholesome. If a mess of pottage be all our dinner, remember that this great prophet had no better for himself and his guests. The table often becomes a snare, and that which should be for our welfare, proves a trap: this is a good reason why we should not feed ourselves without fear. When we are receiving the supports and comforts of life, we must keep up an expectation of death, and a fear of sin. We must acknowledge God's goodness in making our food wholesome and nourishing; I am the Lord that healeth thee. Elisha also made a little food go a great way. Having freely received, he freely gave. God has promised his church, that he will abundantly bless her provision, and satisfy her poor with bread, Psa 132:15; whom he feeds, he fills; and what he blesses, comes to much. Christ's feeding his hearers was a miracle far beyond this, but both teach us that those who wait upon God in the way of duty, may hope to be supplied by Divine Providence.

Matthew Henry: 2Ki 4:38-44

We have here Elisha in his place, in his element, among the sons of the prophets, teaching them, and, as a father, providing for them; and happy it was for them that they had one over them who naturally cared for their state, under whom they were well fed and well taught. There was a dearth in the land, for the wickedness of those that dwelt therein, the same that we read of, 2Ki 8:1. It continued seven years, just as long again as that in Elijah's time. A famine of bread there was, but not of hearing the word of God, for Elisha had the sons of the prophets sitting before him, to hear his wisdom, who were taught, that they might teach others. Two instances we have here of the care he took about their meat. Christ twice fed those to whom he preached. Elisha was in the more care about it now because of the dearth, that the sons of the prophets might not be ashamed in this evil time, but, even in the days of famine, might be satisfied, Psa 37:19.

I. He made hurtful food to become safe and wholesome. 1. On the lecture-day, the sons of the prophets being all to attend, he ordered his servant to provide food for their bodies, while he was breaking to them the bread of life for their souls. Whether there was any flesh-meat for them does not appear; he orders only that pottage should be seethed for them of herbs, 2Ki 4:38. The sons of the prophets should be examples of temperance and mortification, not desirous of dainties, but content with plain food. If they have neither savoury meats nor sweet meats, nay, if a mess of pottage be all the dinner, let them remember that this great prophet entertained himself and his guests no better. 2. One of the servitors, who was sent to gather herbs (which, it should seem, must serve instead of flesh for the pottage), by mistake brought in that which was noxious, or at least very nauseous, and shred it into the pottage: wild gourds they are called, 2Ki 4:39. Some think it was coloquintida, a herb strongly cathartic, and, if not qualified, dangerous. The sons of the prophets, it seems, were better skilled in divinity than in natural philosophy, and read their Bibles more than their herbals. If any of the fruits of the earth be hurtful, we must look upon it as an effect of the curse ( thorns and thistles shall it bring forth unto thee ), for the original blessing made all good. 3. The guests complained to Elisha of the unwholesomeness of their food. Nature has given man the sense of tasting, not only that wholesome food may be pleasant, but that that which is unwholesome may be discovered before it comes to the stomach; the mouth tries meat by tasting it, Job 12:11. This pottage was soon found by the taste of it to be dangerous, so that they cried out, There is death in the pot, 2Ki 4:40. The table often becomes a snare, and that which should be for our welfare proves a trap, which is a good reason why we should not feed ourselves without fear; when we are receiving the supports and comforts of life we must keep up an expectation of death and a fear of sin. 4. Elisha immediately cured the bad taste and prevented the bad consequences of this unwholesome pottage; as before he had healed the bitter waters with salt, so now the bitter broth with meal, 2Ki 4:41. It is probable that there was meal in it before, but that was put in by a common hand, only to thicken the pottage; this was the same thing, but cast in by Elisha's hand, and with intent to heal the pottage, by which it appears that the change was not owing to the meal (that was the sign only, not the means), but to the divine power. Now all was well, not only no death, but no harm in the pot. We must acknowledge God's goodness in making our food wholesome and nourishing. I am the Lord that healeth thee.

II. He made a little food to go a great way. 1. Elisha had a present brought him of twenty barley-loaves and some ears of corn (2Ki 4:42), a present which, in those ages, would not be despicable at any time, but now in a special manner valuable, when there was a dearth in the land. It is said to be of the first-fruits, which was God's due out of their increase; and when the priests and Levites were all at Jerusalem, out of their reach, the religious people among them, with good reason, looked upon the prophets as God's receivers, and brought their first-fruits to them, which helped to maintain their schools. 2. Having freely received, he freely gave, ordering it all to be set before the sons of the prophets, reserving none for himself, none for the hereafter. " Let the morrow take thought for the things of itself, give it all to the people that they may eat."It well becomes the men of God to be generous and open-handed, and the fathers of the prophets to be liberal to the sons of the prophets. 3. Though the loaves were little, it is likely no more than what one man would ordinarily eat at a meal, yet with twenty of them he satisfied 100 men, 2Ki 4:43, 2Ki 4:44. his servant thought that to set so little meat before so many men was but to tantalize them, and shame his master for making so great an invitation to such short commons; but he in God's name, pronounced it a full meal for them, and so it proved; they did eat, and left thereof, not because their stomachs failed them, but because the bread increased in the eating. God has promised his church (Psa 132:15) that he will abundantly bless her provision, and satisfy her poor with bread; for whom he feeds he fills, and what he blesses comes to much, as what he blows upon comes to little, Hag 1:9. Christ's feeding his hearers was a miracle far beyond this; but both teach us that those who wait upon God in the way of duty may hope to be both protected and supplied by a particular care of divine Providence.

Keil-Delitzsch: 2Ki 4:38-41

Elisha Makes Uneatable Food Wholesome. - 2Ki 4:38. When Elisha had returned to Gilgal, the seat of a school of the prophets (see at 2Ki 2:1), i.e., had come thither once more on his yearly circuit, during the famine which prevailed in the land (see at 2Ki 8:1), and the prophets' scholars sat before him (the teacher and master), he directed his servant (i.e., probably not Gehazi, but the pupil who waited upon him) to put the large pot to the fire and boil a dish for the pupils of the prophets. שׁפט answers to the German beisetzen , which is used for placing a vessel upon the fire (cf. Eze 24:3).

2Ki 4:39

One (of these pupils) then went to the field to gather vegetables ( ארת , olera: for the different explanations of this word see Celsii Hierobot . i. 459ff., and Ges. Thes . p. 56), and found שׂדה גּפן , i.e., not wild vines, but wild creepers (Luther), field-creepers resembling vines; and having gathered his lap full of wild cucumbers, took them home and cut them into the vegetable pot. because they did not know them. פּקּעת is rendered in the ancient versions colocynths (lxx πολυπὴ ἀγρία , i.e., according to Suid., Colocynthis ), whereas Gesenius ( Thes . p. 1122), Winer, and others, follow Celsius ( l.c . i. 393ff.), have decided in favour of wild cucumbers, a fruit resembling an acorn, or, according to Oken, a green fleshy fruit of almost a finger's length and an inch thick, which crack with a loud noise, when quite ripe, and very gentle pressure, spirting out both juice and seeds, and have a very bitter taste. The reason for this decision is, that the peculiarity mentioned answers to the etymon פּקע , to split, in Syr. and Chald. to crack. Nevertheless the rendering given by the old translators is apparently the more correct of the two; for the colocynths also belong to the genus of the cucumbers, creep upon the ground, and are a round yellow fruit of the size of a large orange, and moreover are extremely bitter, producing colic, and affecting the nerves. The form of this fruit is far more suitable for oval architectural ornaments ( פּקעים , 1Ki 6:18; 1Ki 7:24) than that of the wild cucumber.

2Ki 4:40

The extremely bitter flavour of the fruit so alarmed the pupils of the prophets when they began to eat of the dish, that they cried out, "Death in the pot,"and therefore thought the fruit was poison. If eaten in any large quantity, colocynths might really produce death: vid., Dioscorid. iv. 175 (178).

2Ki 4:41

Elisha then had some meal brought and poured it into the pot, after which the people were able to eat of the dish, and there was no longer anything injurious in the pot. וּקחוּ , then take, וּ denoting sequence in thought (vid., Ewald, §348, a .). The meal might somewhat modify the bitterness and injurious qualities of the vegetable, but could not take them entirely away; the author of the Exegetical Handbook therefore endeavours to get rid of the miracle, by observing that Elisha may have added something else. The meal, the most wholesome food of man, was only the earthly substratum for the working of the Spirit, which proceeded from Elisha, and made the noxious food perfectly wholesome.

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 4:38-41

The deadly effects of apostasy 4:38-41

God again disciplined Israel by withholding fertility from the land and producing a famine (v. 38). The people were not only hungry for bread but also for what would truly satisfy their spiritual hunger, namely, the Word of God. The wild gourds were similar to Baalism. They looked attractive but proved disgusting and deadly when imbibed. Scripture compares meal or bread to the Word of God because it is what satisfies people's most basic needs (cf. Deut. 8:3; Matt. 4:4).

In Elisha's day the people of Israel had turned from God and His Law. This had resulted in a spiritual famine. The people were hungry spiritually and to satisfy their need had swallowed Baalism. It looked harmless enough, but it proved fatal. God's prophets helped counteract the deadly effects of Baalism by making the Word of God available to the people. People need the Word of God (Deut. 8:3; Matt. 4:4).

"This event shows the power to make the harmful innocuous (cf. Lk. 10:19) as well as God's care and provision for his own."²⁹

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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_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "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 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.