Text -- 2 Kings 5:14 (NET)

5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. His skin became as smooth as a young child’s and he was healed.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ki 5:14

Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [KEIL].

Clarke: 2Ki 5:14

Then went he down - He felt the force of this reasoning, and made a trial, probably expecting little success

Clarke: 2Ki 5:14

Like unto the flesh of a little child - The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means!

TSK: 2Ki 5:14

went he down : Job 31:13; Pro 9:9, Pro 25:11, Pro 25:12; Eze 47:1-9; Zec 13:1, Zec 14:8

according to : 2Ch 20:20; Joh 2:5; Heb 11:7, Heb 11:8

his flesh : 2Ki 5:10; Job 33:25

and he was clean : Luk 4:27, Luk 5:13; Tit 2:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 5:14

Seven times - Compare 1Ki 18:43. In both cases a somewhat severe trial was made of the individual’ s faith. Compare the seven compassings of Jericho, and the sudden fall of the walls Josh. 6:3-20.

Poole: 2Ki 5:14

Like unto the flesh of a little child i.e. fresh and pure, free from the least mixture or mark of the disease.

Haydock: 2Ki 5:14

Clean. If bathing seven times in the Jordan had been an infallible remedy, there would soon have been no lepers in the land; and our Saviour plainly intimates that the cure was miraculous, Luke iv. 27. The leprosy of Naaman, though inveterate, was cured in an instant. To bathe in a rapid stream, is allowed to be very salutary for removing the diseases of the skin. (Calmet) (Vales. 38.) ---

The fathers discover in this miracle, a figure of the Gentiles called to the faith by the Synagogue, which is in servitude, Galatians iv. 25. Baptism cleanses us from all the seven capital sins, (Tertullian, contra Marc. 4.) so that no vestiges remain. (St. Ambrose, &c.) (Calmet)

Gill: 2Ki 5:14

Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God,.... He listened to the reasoning of his servant, and his passion subsided, and did as the prophet ordered him:

and his flesh came again like unto the flesh of a little child; clear and fresh, soft and tender as an infant, quite new flesh:

and he was clean; from the leprosy, and all the filthy symptoms of it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 5:14

¹ tn Heb “according to the word of the man of God.”

² tn Heb “and his skin was restored, like the skin of a small child.”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 5:1-27

1 Naaman, by the report of a captive maid, is sent to Samaria to be cured of his leprosy.

8 Elisha, sending him to Jordan cures him.

15 He refusing Naaman's gifts grants him some of the earth.

20 Gehazi, abusing his master's name unto Naaman, is smitten with leprosy.

MHCC: 2Ki 5:9-14

Elisha knew Naaman to be a proud man, and he would let him know, that before the great God all men stand upon the same level. All God's commands make trial of men's spirits, especially those which direct a sinner how to apply for the blessings of salvation. See in Naaman the folly of pride; a cure will not content him, unless he be cured with pomp and parade. He scorns to be healed, unless he be humoured. The way by which a sinner is received and made holy, through the blood, and by the Spirit of Christ, through faith alone in his name, does not sufficiently humour or employ self, to please the sinner's heart. Human wisdom thinks it can supply wiser and better methods of cleansing. Observe, masters should be willing to hear reason. As we should be deaf to the counsel of the ungodly, though given by great and respected names, so we are to have our ears open to good advice, though brought by those below us. Wouldst thou not do any thing? When diseased sinners are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, is there any hope of them. The methods for the healing of the leprosy of sin, are so plain, that we are without excuse if we do not observe them. It is but, Believe, and be saved; Repent, and be pardoned; Wash, and be clean. The believer applies for salvation, not neglecting, altering, or adding to the Saviour's directions; he is thus made clean from guilt, while others, who neglect them, live and die in the leprosy of sin.

Matthew Henry: 2Ki 5:9-14

We have here the cure of Naaman's leprosy.

I. The short and plain direction which the prophet gave him, with assurance of success. Naaman designed to do honour to Elisha when he came in his chariot, and with all his retinue, to Elisha's door, 2Ki 5:9. Those that showed little respect to prophets at other times were very complaisant to them when they needed them. He attended at Elisha's door as a beggar for an alms. Those that would be cleansed from the spiritual leprosy must wait at Wisdom's gate, and watch at the posts of her doors. Naaman expected to have his compliment returned, but Elisha gave him his answer without any formality, would not go to the door to him, lest he should seem too much pleased with the honour done him, but sent a messenger to him, saying, Go wash in Jordan seven times, and promising him that if he did so his disease should be cured. The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful. But it was intended as a sign of the cure, and a trial of his obedience. Those that will be helped of God must do as they are bidden. But why did Elisha send a messenger to him with these directions? 1. Because he had retired, at this time, for devotion, was intent upon his prayers for the cure, and would not be diverted; or, 2. Because he knew Naaman to be a proud man, and he would let him know that before the great God all men stand upon the same level.

II. Naaman's disgust at the method prescribed, because it was not what he expected. Two things disgusted him: -

1. That Elisha, as he thought, put a slight upon his person, in sending him orders by a servant, and not coming to him himself, 2Ki 5:11. Being big with the expectation of a cure, he had been fancying how this cure would be wrought, and the scheme he had laid was this: " He will surely come out to me, that is the least he can do to me, a peer of Syria, to me that have come to him in all this state, to me that have so often been victorious over Israel. He will stand, and call on the name of his God, and name me in his prayer, and then he will wave his hand over the place, and so effect the cure."And, because the thing was not done just thus, he fell into a passion, forgetting, (1.) That he was a leper, and the law of Moses, which Elisha would religiously observe, shut lepers out from society - a leper, and therefore he ought not to insist upon the punctilios of honor. Note, Many have hearts unhumbled under humbling providences; see Num 12:14. (2.) That he was a petitioner, suing for a favour which he could not demand; and beggars must not be choosers, patients must not prescribe to their physicians. See in Naaman the folly of pride. A cure will not content him unless he be cured with ceremony, with a great deal of pomp and parade; he scorns to be healed, unless he be humoured.

2. That Elisha, as he thought, put a slight upon his country. He took it hard that he must be sent to wash in Jordan, a river of Israel, when he thought Abana and Pharpar, rivers of Damascus, better than all the waters of Israel. How magnificently does he speak of these two rivers that watered Damascus, which soon after fell into one, called by geographers Chrysoroas - the golden stream! How scornfully does he speak of all the waters of Israel, though God had called the land of Israel the glory of all lands, and particularly for its brooks of water! Deu 8:7. So common it is for God and man to differ in their judgments. How slightly does he speak of the prophet's directions! May I not wash in them and be clean? He might wash in them and be clean from dirt, but not wash in them and be clean from leprosy. He was angry that the prophet bade him wash and be clean; he thought that the prophet must do all and was not pleased that he was bidden to do any thing, - or he thought this too cheap, too plain, too common a thing for so great a man to be cured by, - or he did not believe it would at all effect the cure, or, if it would, what medicinal virtue was there in Jordan more than in the rivers of Damascus? But he did not consider, (1.) That Jordan belonged to Israel's God, from whom he was to expect the cure, and not from the gods of Damascus; it watered the Lord's land, the holy land, and, in a miraculous cure, relation to God was much more considerable than the depth of the channel or the beauty of the stream. (2.) That Jordan had more than once before this obeyed the commands of omnipotence. It had of old yielded a passage to Israel, and of late to Elijah and Elisha, and therefore was fitter for such a purpose than those rivers which had only observed the common law of their creation, and had never been thus distinguished; but, above all, (3.) Jordan was the river appointed, and, if he expected a cure from the divine power, he ought to acquiesce in the divine will, without asking why or wherefore. Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom 10:3. Naaman talked himself into such a heat (as passionate men usually do) that he turned away from the prophet's door in a rage, ready to swear he would never have any thing more to say to Elisha; and who then would be the loser? Note, Those that observe lying vanities forsake their own mercies. Jon 2:8. Proud men are the worst enemies to themselves and forego their own redemption.

III. The modest advice which his servants gave him, to observe the prophet's prescriptions, with a tacit reproof of his resentments, 2Ki 5:13. Though at other times they kept their distance, and now saw him in a passion, yet, knowing him to be a man that would hear reason at any time, and from any body (a good character of great men, and a very rare one), they drew near, and made bold to argue the matter a little with him. They had conceived a great opinion of the prophet (having, perhaps, heard more of him from the common people, whom they had conversed with, than Naaman had heard from the king and courtiers, whom he had conversed with), and therefore begged of him to consider: " If the prophet had bidden thee to do some great thing, had ordered thee into a tedious course of physic, or to submit to some painful operation, blistering, or cupping, or salivating, Wouldst thou not have done it? No doubt thou wouldst. And wilt thou not submit to so easy a method as this, Wash and be clean? "Observe, 1. His own servants gave him this reproof and counsel, which was no more disparagement to him than that he had intelligence of one that could cure him from his wife's maid, 2Ki 5:3. Note, It is a great mercy to have those about us that will be free with us, and faithfully tell us of our faults and follies, though they be our inferiors. Masters must be willing to hear reason from their servants, Job 31:13, Job 31:14. As we should be deaf to the counsel of the ungodly, though given by the greatest and most venerable names, so we should have our ear open to good advice, though brought us by those who are much below us: no matter who speaks, if the thing be well said. 2. The reproof was very modest and respectful. They call him Father; for servants must honour and obey their masters with a kind of filial affection. In giving reproof or counsel we must make it appear that it comes from love and true honour, and that we intend, not reproach, but reformation. 3. It was very rational and considerate. If the rude and unthinking servants had stirred up their master's angry resentment, and offered to avenge his quarrel upon the prophet, who (he thought) affronted him, how mischievous would the consequences have been! Fire from heaven, probably, upon them all! But they, to our great surprise, took the prophet's part. Elisha, though it is likely he perceived that what he had said had put Naaman out of humour, did not care to pacify him: it was at his peril if he persisted in his wrath. But his servants were made use of by Providence to reduce him to temper. They reasoned with him, (1.) From his earnest desire of a cure: Wouldst thou not do any thing? Note, When diseased sinners come to this, that they are content to do any thing, to submit to any thing, to part with any thing, for a cure, then, and not till then, there begin to be some hopes of them. Then they will take Christ on his own terms when they are made willing to have Christ upon any terms. (2.) From the easiness of the method prescribed: "It is but, Wash and be clean. It is but trying; the experiment is cheap and easy, it can do no hurt, but may do good."Note, the methods prescribed for the healing of the leprosy of sin are so plain that we are utterly inexcusable if we do not observe them. It is but, "Believe, and be saved"- "Repent, and be pardoned"- "Wash, and be clean."

IV. The cure effected, in the use of the means prescribed, 2Ki 5:14. Naaman, upon second thoughts, yielded to make the experiment, yet, it should seem, with no great faith and resolution; for, whereas the prophet bade him wash in Jordan seven times, he did but dip himself so many times, as lightly as he could. However God was pleased so far to honour himself and his word as to make that effectual. His flesh came again, like the flesh of a child. to his great surprise and joy. This men get by yielding to the will of God, by attending to his institutions. His being cleansed by washing put an honour on the law for cleansing lepers. God will magnify his word above all his name.

Keil-Delitzsch: 2Ki 5:1-19

Curing of Naaman from Leprosy. - 2Ki 5:1. Naaman , the commander-in-chief of the Syrian king, who was a very great man before his lord, i.e., who held a high place in the service of his king and was greatly distinguished ( פּנים נשׂא , cf. Isa 3:3; Isa 9:14), because God had given the Syrians salvation (victory) through him, was as a warrior afflicted with leprosy. The ו has not dropped out before מצרע , nor has the copula been omitted for the purpose of sharpening the antithesis (Thenius), for the appeal to Ewald, §354, a ., proves nothing, since the passages quoted there are of a totally different kind; but חיל גּבּור is a second predicate: the man was as a brave warrior leprous. There is an allusion here to the difference between the Syrians and the Israelites in their views of leprosy. Whereas in Israel lepers were excluded from human society (see at Lev 13 and 14), in Syria a man afflicted with leprosy could hold a very high state-office in the closest association with the king.

2Ki 5:2-3

And in Naaman's house before his wife, i.e., in her service, there was an Israelitish maiden, whom the Syrians had carried off in a marauding expedition ( גדוּדים יצאוּ : they had gone out in (as) marauding bands). She said to her mistress: "O that my lord were before the prophet at Samaria! (where Elisha had a house, 2Ki 6:32), he would free him from his leprosy." מצּרעת אסף , to receive (again) from leprosy, in the sense of "to heal,"may be explained from Num 12:14-15, where אסף is applied to the reception of Miriam into the camp again, from which she had been excluded on account of her leprosy.

2Ki 5:4-5

When Naaman related this to his lord (the king), he told him to go to Samaria furnished with a letter to the king of Israel; and he took with him rich presents as compensation for the cure he was to receive, viz., ten talents of silver, about 25,000 thalers (£3750 - Tr.); 600 shekels (= two talents) of gold, about 50,000 thalers (£7500); and ten changes of clothes, a present still highly valued in the East (see the Comm. on Gen 45:22). This very large present was quite in keeping with Naaman's position, and was not too great for the object in view, namely, his deliverance from a malady which would be certainly, even if slowly, fatal.

2Ki 5:6-7

When the king of Israel (Joram) received the letter of the Syrian king on Naaman's arrival, and read therein that he was to cure Naaman of his leprosy ( ועתּה , and now, - showing in the letter the transition to the main point, which is the only thing communicated here; cf. Ewald, §353, b .), he rent his clothes in alarm, and exclaimed, "Am I God, to be able to kill and make alive?"i.e., am I omnipotent like God? (cf. Deu 32:39; 1Sa 2:6); "for he sends to me to cure a man of his leprosy."The words of the letter ואספתּו , "so cure him,"were certainly not so insolent in their meaning as Joram supposed, but simply meant: have him cured, as thou hast a wonder-working prophet; the Syrian king imagining, according to his heathen notions of priests and goëtes , that Joram could do what he liked with his prophets and their miraculous powers. There was no ground, therefore, for the suspicion which Joram expressed: "for only observe and see, that he seeks occasion against me." התאנּה to seek occasion, sc. for a quarrel (cf. Jdg 14:4).

2Ki 5:8

When Elisha heard of this, he reproved the king for his unbelieving alarm, and told him to send the man to him, "that he may learn that there is a prophet in Israel."

2Ki 5:9-12

When Naaman stopped with his horses and chariot before the house of Elisha, the prophet sent a messenger out to him to say, "Go and wash thyself seven times in the Jordan, and thy flesh will return to thee, i.e., become sound, and thou wilt be clean." ישׁב , return, inasmuch as the flesh had been changed through the leprosy into festering matter and putrefaction. The reason why Elisha did not go out to Naaman himself, is not to be sought for in the legal prohibition of intercourse with lepers, as Ephraem Syrus and many others suppose, nor in his fear of the leper, as Thenius thinks, nor even in the wish to magnify the miracle in the eyes of Naaman, as C. a Lapide imagines, but simply in Naaman's state of mind. This is evident from his exclamation concerning the way in which he was treated. Enraged at his treatment, he said to his servant (2Ki 5:11, 2Ki 5:12): "I thought, he will come out to me and stand and call upon the name of Jehovah his God, and go with his hand over the place (i.e., move his hand to and fro over the diseased places), and take away the leprosy." המּצורע , the leprous = the disease of leprosy, the scabs and ulcers of leprosy. "Are not Abana and Pharpar , the rivers of Damascus, better than all the waters of Israel? (for the combination of טּוב with נהרות , see Ewald, §174f.) Should I not bathe in them, and become clean?"With these words he turned back, going away in a rage. Naaman had been greatly strengthened in the pride, which is innate in every natural man, by the exalted position which he held in the state, and in which every one bowed before him, and served him in the most reverential manner, with the exception of his lord the king; and he was therefore to receive a salutary lesson of humiliation, and at the same time was also to learn that he owed his cure not to any magic touch from the prophet, but solely to the power of God working through him. - Of the two rivers of Damascus, Abana or Amana (the reading of the Keri with the interchange of the labials ב and מ , see Son 4:8) is no doubt the present Barada or Barady (Arab. brdâ , i.e., the cold river), the Chrysorrhoas (Strabo, xvi. p. 755; Plin. h. n. 18 or 16), which rises in the table-land to the south of Zebedany, and flows through this city itself, and then dividing into two arms, enters two small lakes about 4 3/4 hours to the east of the city. The Pharpar is probably the only other independent river of any importance in the district of Damascus, namely, the Avaj , which arises from the union of several brooks around Sa'sa' , and flows through the plain to the south of Damascus into the lake Heijâny (see Rob. Bibl. Researches , p. 444). The water of the Barada is beautiful, clear and transparent (Rob.), whereas the water of the Jordan is turbid, "of a clayey colour"(Rob. Pal . ii. p. 256); and therefore Naaman might very naturally think that his own native rivers were better than the Jordan.

2Ki 5:13

His servants then addressed him in a friendly manner, and said, "My father, if the prophet had said to thee a great thing (i.e., a thing difficult to carry out), shouldst thou not have done it? how much more then, since he has said to thee, Wash, and thou wilt be clean?" אבי , my father, is a confidential expression arising from childlike piety, as in 2Ki 6:21 and 1Sa 24:12; and the etymological jugglery which traces אבי from לבי = לוי = לוּ (Ewald, Gr . §358, Anm.), or from אם (Thenius), is quite superfluous (see Delitzsch on Job , vol. ii. p. 265, transl.). - דּבּר ... גּדול דּבר is a conditional clause without אם (see Ewald, §357, b .), and the object is placed first for the sake of emphasis (according to Ewald, §309, a .). כּי אף , how much more (see Ewald, §354, c .), sc. shouldst thou do what is required, since he has ordered thee so small and easy a thing.

2Ki 5:14

Naaman then went down (from Samaria to the Jordan) and dipped in Jordan seven times, and his flesh became sound ( ישׁב as in 2Ki 5:10) like the flesh of a little boy. Seven times , to show that the healing was a work of God, for seven is the stamp of the works of God.

2Ki 5:15-16

After the cure had been effected, he returned with all his train to the man of God with this acknowledgment: "Behold, I have found that there is no God in all the earth except in Israel,"and with the request that he would accept a blessing (a present, בּרכה , as in Gen 33:11; 1Sa 25:27, etc.) from him, which the prophet, however, stedfastly refused, notwithstanding all his urging, that he might avoid all appearance of selfishness, by which the false prophets were actuated.

2Ki 5:17-18

Then Naaman said: ולא , "and not"= and if not, καὶ ει ̓ μή (lxx; not "and O,"according to Ewald, §358, b ., Anm.), "let there be given to thy servant (= to me) two mules' burden of earth (on the construction see Ewald, §287, h .), for thy servant will no more make (offer) burnt-offerings and slain-offerings to any other gods than Jehovah. May Jehovah forgive thy servant in this thing, when my lord (the king of Syria) goeth into the house of Rimmon, to fall down (worship) there, and he supports himself upon my hand, that I fall down (with him) in the house of Rimmon; if I (thus) fall down in the house of Rimmon, may,"etc. It is very evident from Naaman's explanation, "for thy servant,"etc., that he wanted to take a load of earth with him out of the land of Israel, that he might be able to offer sacrifice upon it to the God of Israel, because he was still a slave to the polytheistic superstition, that no god could be worshipped in a proper and acceptable manner except in his own land, or upon an altar built of the earth of his own land. And because Naaman's knowledge of God was still adulterated with superstition, he was not yet prepared to make an unreserved confession before men of his faith in Jehovah as the only true God, but hoped that Jehovah would forgive him if he still continued to join outwardly in the worship of idols, so far as his official duty required. Rimmon (i.e., the pomegranate) is here, and probably also in the local name Hadad-rimmon (Zec 12:11), the name of the supreme deity of the Damascene Syrians, and probably only a contracted form of Hadad-rimmon , since Hadad was the supreme deity or sun-god of the Syrians (see at 2Sa 8:3), signifying the sun-god with the modification expressed by Rimmon, which has been differently interpreted according to the supposed derivation of the word. Some derive the name from רמם = רוּם , as the supreme god of heaven, like the Ἐλιοῦν of Sanchun . (Cler., Seld., Ges. thes . p. 1292); others from רמּון , a pomegranate, as a faecundantis , since the pomegranate with its abundance of seeds is used in the symbolism of both Oriental and Greek mythology along with the Phallus as a symbol of the generative power (vid., Bähr, Symbolik , ii. pp. 122,123), and is also found upon Assyrian monuments (vid., Layard, Nineveh and its Remains , p. 343); others again, with less probability, from רמה , jaculari , as the sun-god who vivifies and fertilizes the earth with his rays, like the ἑκηβόλος Ἀπόλλων ; and others from רמם = Arab. rmm , computruit , as the dying winter sun (according to Movers and Hitzig; see Leyrer in Herzog's Cyclopaedia ). - The words "and he supports himself upon my hand"are not to be understood literally, but are a general expressly denoting the service which Naaman had to render as the aide-de-camp to his king (cf. 2Ki 7:2, 2Ki 7:17). For the Chaldaic form השׁתּחויתי , see Ewald, §156, a . - In the repetition of the words "if I fall down in the temple of Rimmon,"etc., he expresses the urgency of his wish.

2Ki 5:19

Elisha answered, "Go in peace,"wishing the departing Syrian the peace of God upon the road, without thereby either approving or disapproving the religious conviction which he had expressed. For as Naaman had not asked permission to go with his king into the temple of Rimmon, but had simply said, might Jehovah forgive him or be indulgent with him in this matter, Elisha could do nothing more, without a special command from God, than commend the heathen, who had been brought to belief in the God of Israel as the true God by the miraculous cure of his leprosy, to the further guidance of the Lord and of His grace.

(Note: Most of the earlier theologians found in Elisha's words a direct approval of the religious conviction expressed by Naaman and his attitude towards idolatry; and since they could not admit that a prophet would have permitted a heathen alone to participate in idolatrous ceremonies, endeavoured to get rid of the consequence resulting from it, viz., licitam ergo esse Christianis συμφώνησιν πιστοῦ μετὰ ἀπιστοῦ , seu symbolizationem et communicationem cum ceremonia idololatrica, either by appealing to the use of השׁתּחות and to the distinction between incurvatio regis voluntaria et religiosa (real worship) and incurvatio servilis et coacta Naemani, quae erat politica et civilis (mere prostration from civil connivance), or by the ungrammatical explanation that Naaman merely spoke of what he had already done, not of what he would do in future (vid., Pfeiffer, Dub . vex . p. 445ff., and J. Meyer, ad Seder Olam , p. 904ff., Budd., and others).- Both are unsatisfactory. The dreaded consequence falls of itself if we only distinguish between the times of the old covenant and those of the new. Under the old covenant the time had not yet come in which the heathen, who came to the knowledge of the true deity of the God of Israel, could be required to break off from all their heathen ways, unless they would formally enter into fellowship with the covenant nation.)

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 5:1-27

God's ability to heal and cleanse ch. 5

Naaman (Aram. gracious) was commander of the Aramean army under Ben-Hadad II (cf. 1 Kings 15:18, 20). Leprosy in the ancient world degenerated the bodies of its victims and eventually proved fatal. At this time no one could cure this disease. In Israel the priests normally isolated lepers from non-lepers because the disease was contagious at least in certain stages (cf. Lev. 13-14). Naaman was able to carry on his duties as long as his illness permitted him to do so. Biblical leprosy evidently included modern leprosy, better known as Hansen's disease.³⁰ The Hebrew word translated "leprosy" and the disease it represented covered many afflictions of the skin.

The faith of the slave girl (v. 3) contrasts with the general unbelief that prevailed in Israel at this time (cf. Luke 4:27). This humble girl also contrasts with the great commander whom she helped.

"She is an Israelite, he is an Aramean; she is a little maiden' (na'ara qetanna), he a great man' (is gadol); she is a captive servant, he a commander; he has fame in the king's estimation, . . . she has none, for she simply waited upon' . . . Naaman's wife (cf. Deut 1:38; 1 Sam 19:7)."³¹

Ben-Hadad's gift to King Jehoram amounted to 750 pounds of silver, 150 pounds of gold, and 10 changes of royal apparel, or perhaps bolts of cloth.³² Ancient peoples considered clothing much more valuable than modern Americans normally do. Ben-Hadad probably approached Jehoram rather than Elisha because he reasoned that any prophet with such power must enjoy the personal protection of the king. How ironic it was that Jehoram had no use for Elisha. The king of Israel, who really was Yahweh's vice-regent, resented Ben-Hadad's behaving as though Jehoram was just that (v. 7). He thought the Aramean king was trying to provoke another quarrel (cf. 1 Kings 20:1-3).

Even though Jehoram was not a faithful representative of Yahweh, Elisha was (v. 8). Elisha treated Naaman as a superior would treat an inferior (v. 10). Socially Naaman was superior to Elisha, but really Elisha, as God's man, was superior to the vice-regent of Ben-Hadad. Elisha's coolness may have sent a message to Naaman that Elisha was not a wonderworker who expected payment or that he wanted no political involvement with Aramea. Possibly he may have been testing Naaman's faith.³³ Naaman's cure, of course, was not due to the quality of the Jordan River water but to his obedient trust in God's promise that His prophet delivered. Overcoming his pride Naaman obeyed and enjoyed cleansing (v. 14). Dipping seven times would have signified to everyone in that culture that his healing that followed was a work of God.³⁴ His flesh experienced healing from the leprosy and even returned to the texture of a child. Perhaps this was an evidence of Naaman's child-like faith. Furthermore God even cleansed the commander of the defilement of this fatal disease.

Naaman's restoration convinced him that Yahweh's power was superior. This was a lesson Jehoram had refused to learn (v. 15). Jesus later made the point that Naaman's faith condemned most Israelites of his day since they had rejected the true God and embraced gods that could not heal (Luke. 4:23-30). Elisha did not accept a present from Naaman because to accept one would have implied that he personally had been responsible for the miracle (v. 16). False prophets were undoubtedly lining their own pockets and thus bringing contempt on the prophetic office. Elisha wanted to avoid conduct that might appear to be self-serving. Many polytheists believed that they had to worship their god in his own land or, if that was impossible, on an altar built on the dirt of that land (v. 17).³⁵ The chief god of Damascus was Hadad-Rimmon (v. 18).

Gehazi's decision to take a reward from Naaman was deliberate, not compulsive, as is clear from his statement, "As the Lord lives" (v. 20). He had to tell a lie to obtain the gift (v. 21). A talent weighed 75 pounds (v. 22). The hill (v. 24) was the one on which Samaria stood (cf. v. 3). Gehazi tried to cover one lie with another (v. 25). Elisha explained that since many people did not respect Yahweh's prophets it was inappropriate to receive gifts as Gehazi had done (v. 26; cf. v. 16). God had removed Naaman's leprosy from him for his trust in and obedience to the Lord. Now ironically leprosy would cling to Gehazi because he did not trust and obey God. His descendants would likewise suffer because of the seriousness of this failure (v. 27). Gehazi decided to join the ranks of Eli, Saul, and the kings who disregarded Yahweh and so forfeited what he could have inherited, the privilege of serving God as Elisha's successor. Elisha had valued that privilege and had consequently succeeded Elijah (ch. 2).

"One man goes away healed because of his obedience, while the other man, indeed the one who should have known what matters most, walks away with leprosy. Yet another Israelite has made the tragic mistake of choosing a substitute for the Lord, while a Gentile convert has discovered that what his servant girl said about the Lord's prophet is true."³⁶

"This text contains one of the great Gentile conversion accounts in the Old Testament. Like Rahab (Josh 2:9-13), Ruth (Ruth 1:16-18), and the sailors and Ninevites in Jonah (Jonah 1:16; 3:6-10), Naaman believes in the Lord. From Gen 12:2-3 onward in the Old Testament, God desires to bless all nations through Israel. This ideal becomes a reality here due to the witness of the Israelite servant girl and the work of the Israelite prophet."³⁷

This story contains many of the motifs we have been observing throughout 1 and 2 Kings: the fertility motif, the sovereignty motif, the faith motif, the reversal of fortune motif, and others. The unique contribution of this chapter is that it shows Yahweh's superiority over Baal in physical healing and ritual cleansing. The worshippers of Baal gave him credit for controlling both of these things. As in 1 Kings 17:8-24, we see that ironically faith in Yahweh was stronger in some individuals outside Israel than it was in Israelites in whom it should have been the strongest. God blesses those who obey His Word to some extent regardless of who they are or what else they may believe or do or be.

Guzik: 2Ki 5:1-27

2 Kings 5 - Naaman the Leper

A. Naaman comes to Elisha.

1. (1) Naaman's problem.

Now Naaman, commander of the army of the king of Syria, was a great and honorable man in the eyes of his master, because by him the LORD had given victory to Syria. He was also a mighty man of valor, but a leper.

a. Namaan, commander of the army of the king of Syria, was a great and honorable man: Naaman was the chief military commander of a persistent enemy to both Israel and Judah. As recently as the days of Ahab and Jehoshaphat, Syria had fought and won against Israel (1 Kings 22:35-36). His position and success made him a great and honorable man, and personally he was a mighty man of valor.

i. This same title was applied to Gideon (Judges 6:12), Jephthah (Judges 11:1), David (1 Samuel 16:18), Jeroboam (1 Kings 11:28), and Eliada (2 Chronicles 17:17). It seems that this is the only specific Gentile mentioned as a mighty man of valor.

ii. According to Jewish legends, "The Rabbins tell us that it was he [Naaman] who shot the arrow wherewith Ahab was slain." (Trapp)

b. But a leper: Naaman had a lot going for him, but what he had against him was devastating. He was a leper, which meant that he had a horrible, incurable disease that would slowly result in his death. No matter how good and successful everything else was in Naaman's life, he was a leper.

i. "Here was a heavy tax upon his grandeur; he was afflicted with a disorder the most loathsome and the most humiliating that could possibly disgrace a human being." (Clarke)

ii. Ancient leprosy began as small, red spots on the skin. Before too long the spots get bigger, and start to turn white, with sort of a shiny, or scaly appearance. Pretty soon the spots spread over the whole body and hair begins to fall out - first from the head, then even from the eyebrows. As things get worse, finger nails and toenails become loose; they start to rot and eventually fall off. Then the joints of fingers and toes begin to rot and fall off piece by piece. Gums begin to shrink and they can't hold the teeth anymore, so each of them is lost. Leprosy keeps eating away at your face until literally the nose, the palate, and even the eyes rot - and the victim wastes away until death.

2. (2-3) The testimony from the servant girl.

And the Syrians had gone out on raids, and had brought back captive a young girl from the land of Israel. She waited on Naaman's wife. Then she said to her mistress, "If only my master were with the prophet who is in Samaria! For he would heal him of his leprosy."

a. Had brought back captive a young girl from the land of Israel: This girl was an unwilling missionary, taken captive from Israel and now in Syria. Yet God allowed the tragedy of her captivity to accomplish a greater good.

i. The young girl illustrates the mysterious ways God works. She was probably raised in a godly home, yet taken from her family at a young age. It was an irreplaceable loss for her parents, and one they no doubt grieved over every day. Yet, she was greatly used in a simple way.

b. If only my master were with the prophet who is in Samaria! This young girl was an outstanding example of a faithful witness in her current circumstance. She cared enough to speak up, and she had faith enough to believe that Elisha would heal him of his leprosy.

i. "And see the benefits of a religious education! Had not this little maid been brought up in the knowledge of the true God, she had not been the instrument of so great a salvation." (Clarke)

3. (4-7) Naaman comes to the king of Israel looking for healing.

And Naaman went in and told his master, saying, "Thus and thus said the girl who is from the land of Israel." Then the king of Syria said, "Go now, and I will send a letter to the king of Israel." So he departed and took with him ten talents of silver, six thousand shekels of gold, and ten changes of clothing. Then he brought the letter to the king of Israel, which said, Now be advised, when this letter comes to you, that I have sent Naaman my servant to you, that you may heal him of his leprosy. And it happened, when the king of Israel read the letter, that he tore his clothes and said, "Am I God, to kill and make alive, that this man sends a man to me to heal him of his leprosy? Therefore please consider, and see how he seeks a quarrel with me."

a. Go now, and I will send a letter to the king of Israel: Considering the record of wars between Israel and Syria described in the previous chapters, it seems strange that the king of Syria would send a letter of recommendation with his General Naaman. It seems that 2 Kings is not necessarily arranged chronologically, so this probably occurred during a time of lowered tension between Israel and Syria.

i. And took with him ten talents of silver . . .: Dilday estimates that Naaman took more than $1.2 million with him to Israel. All this together shows how desperate Naaman's condition was, and how badly the King of Syria wanted to help him.

b. I have sent Naaman my servant to you, that you may heal him of his leprosy: When the king of Israel (Jehoram) read the letter, he was understandably upset. First, it was obviously out of his power to heal Naaman's leprosy. Second, he had no relationship with the prophet of the God who did have the power to heal. He thought the king of Syria sought a quarrel.

i. The king of Syria assumed that the king of Israel was on a much better relationship with Elisha than he really was. It is easy for others to assume that we have a better relationship with God than we really do.

4. (8-9) Naaman comes to Elisha's house.

So it was, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, "Why have you torn your clothes? Please let him come to me, and he shall know that there is a prophet in Israel." Then Naaman went with his horses and chariot, and he stood at the door of Elisha's house.

a. Why have you torn your clothes? Elisha gave a gentle rebuke to the king of Israel. "This is a crisis to you, because you have no relationship with the God who can heal lepers. But it is a needless crisis, because you could have relationship with this God."

b. Please let him come to me, and he shall know that there is a prophet in Israel: Naaman would never know there was a prophet is Israel by hanging around the royal palace. The true prophet in Israel wasn't welcome at the palace.

B. Naaman is healed.

1. (10-12) Naaman's anger at Elisha's instructions.

And Elisha sent a messenger to him, saying, "Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean." But Naaman became furious, and went away and said, "Indeed, I said to myself, 'He will surely come out to me, and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy.' "Are not the Abanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean?" So he turned and went away in a rage.

a. Elisha sent a messenger to him: Naaman took the trouble to come to the home of Elisha, but Elisha refused to give him a personal audience. He simply sent a messenger. This was humbling to Naaman, who was accustomed to being honored.

b. Go and wash in the Jordan seven times, and your flesh shall be restored to you, and you shall be clean: These were simple, uncomplicated instructions. Yet as Naaman's reaction demonstrates, these were humbling instructions.

c. He will surely come out to me and stand and call on the name of the LORD his God, and wave his hand over the place, and heal the leprosy: Naaman had it all figured out. In his great need, he anticipated a way God would work, and he was offended when God didn't work the way he expected.

d. He turned and went away in a range: Because his expectation of how God should work was crushed, Naaman wanted nothing to do with Elisha. If the answer was in washing in a river, Naaman knew there were better rivers in his own land.

2. (13) The good advice of Naaman's servants.

And his servants came near and spoke to him, and said, "My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, 'Wash, and be clean'?"

a. His servants came near and spoke to him: Thank God for faithful subordinates who will speak to their superiors in such a way. Naaman was obviously angry, yet they were bold enough to give him the good advice he needed to hear.

b. If the prophet had told you to do something great, would you not have done it? The servants of Naaman used a brilliantly logical approach. If Elisha had asked Naaman to sacrifice 100 or 1,000 animals to the God of Israel, Naaman would have done it immediately. Yet because his request was easy to do and humbling, Naaman first refused.

3. (14) Naaman is healed.

So he went down and dipped seven times in the Jordan, according to the saying of the man of God; and his flesh was restored like the flesh of a little child, and he was clean.

a. According to the saying of the man of God: Naaman did exactly what Elisha told him to do. Therefore we can say that each dunk in the Jordan was a step of faith, trusting in the word of God through His prophet.

i. Wiseman on the ancient Hebrew word translated dipped: "Naaman 'plunged' in the River Jordan. This signified total obedience to the divine word."

ii. Spurgeon saw Naaman attacked by two enemies: Proud Self, who internally demanded that Elisha come out and see him, and Evil Questioning, who questioned why he should wash in the Jordan when he had better rivers back in his homeland. Naaman overcame these two enemies and did what God told him to do.

b. And his flesh was restored like the flesh of a little child, and he was clean: Naaman's response of faith was generously rewarded. God answered his faith with complete and miraculous healing.

i. "The simple method of this miracle, performed without the prophet there, did give God the credit. It was obvious that the healing came from Yahweh rather than from the sort of magical incantation that Naaman had anticipated." (Dilday)

4. (15-16) Naaman offers to reward Elisha but the prophet refuses.

And he returned to the man of God, he and all his aides, and came and stood before him; and he said, "Indeed, now I know that there is no God in all the earth, except in Israel; now therefore, please take a gift from your servant." But he said, "As the LORD lives, before whom I stand, I will receive nothing." And he urged him to take it, but he refused.

a. And he returned to the man of God: This was a fine display of gratitude. Naaman was like the one leper out of the ten Jesus healed who came back to thank Jesus (Luke 17:12-19). He was also a foreigner, like the one thankful leper of Luke 17.

i. Before, Naaman expected the prophet to come to him. Now he returned to the man of God and stood before him.

ii. "It is often the case that those who have least to value themselves on are proud and haughty; whereas the most excellent of the earth are the most humble, knowing that they have nothing but what they have received. Naaman, the leper, was more proud and dictatorial that he was when cleansed of his leprosy." (Clarke)

b. Now I know that there is no God in all the earth, except in Israel: It wasn't just the healing that persuaded Naaman of this. It was the healing connected with the word of the prophet. Together, this was convincing evidence to Naaman that the God Elisha represented was the true God in all the earth.

c. Please take a gift from you servant: We can say that Naaman only meant well by this gesture. He felt it was appropriate to support the ministry of this man of God whom the LORD had used so greatly to bring healing. However, Elisha steadfastly insisted that he would receive nothing from Naaman.

5. (17-19) Naaman's new faith.

So Naaman said, "Then, if not, please let your servant be given two mule-loads of earth; for your servant will no longer offer either burnt offering or sacrifice to other gods, but to the LORD. Yet in this thing may the LORD pardon your servant: when my master goes into the temple of Rimmon to worship there, and he leans on my hand, and I bow down in the temple of Rimmon; when I bow down in the temple of Rimmon, may the LORD please pardon your servant in this thing." Then he said to him, "Go in peace." So he departed from him a short distance.

a. Let your servant be given two mule-loads of earth: Like many new believers, Naaman was superstitious in his faith. He held the common opinion of the ancient world, that particular deities had power over particular places. He thought that if he took a piece of Israel back with him to Syria, he could better worship the God of Israel.

i. "The transporting of holy soil was a widespread custom. Naaman's faith was yet untaught; and with his personal need to follow publicly the state cults, Elisha may have felt that available Israelite soil may have afforded Naaman with some tangible reminder of his cleansing and new relationship to God." (Patterson and Austel)

b. When I bow down in the temple of Rimmon, may the LORD please pardon your servant in this thing: As an official in the government of Syria, Naaman was expected to participate in the worship of the Syrian gods. He asked Elisha for allowance to direct his heart to Yahweh even when he was in the temple of Rimmon.

i. "The Hebrew 'lean on the hand' does not imply physical support but that he was the king's 'right hand man' (cf. 2 Kings 7:2, 17)." (Wiseman)

c. Go in peace: By generally approving but not saying specifically "yes" or "no," it seems that Elisha left the matter up to Naaman and God. Perhaps he trusted that the LORD would personally convict Naaman of this and give him the integrity and strength to avoid idolatry.

i. Some commentators (Clarke and Trapp among them) believe that Naaman asked forgiveness for his previous idolatry in the temple of Rimmon, instead of asking permission for future occasions. Apparently, the Hebrew will allow for this translation, though it is not the most natural way to understand the text.

ii. Nevertheless, we can certainly agree with Trapp's application: "Let none by Naaman's example plead an upright soul in a prostrate body."

C. The greed of Gehazi.

1. (20-24) Gehazi follows after Naaman.

But Gehazi, the servant of Elisha the man of God, said, "Look, my master has spared Naaman this Syrian, while not receiving from his hands what he brought; but as the LORD lives, I will run after him and take something from him." So Gehazi pursued Naaman. When Naaman saw him running after him, he got down from the chariot to meet him, and said, "Is all well?" And he said, "All is well. My master has sent me, saying, 'Indeed, just now two young men of the sons of the prophets have come to me from the mountains of Ephraim. Please give them a talent of silver and two changes of garments.'" So Naaman said, "Please, take two talents." And he urged him, and bound two talents of silver in two bags, with two changes of garments, and handed them to two of his servants; and they carried them on ahead of him. When he came to the citadel, he took them from their hand, and stored them away in the house; then he let the men go, and they departed.

a. I will run after him and take something from him: As Gehazi heard Naaman and Elisha speak, he was shocked that his master refused to take anything from such a wealthy, influential, and grateful man. He figured that someone should benefit from such an opportunity, and he took the initiative to run after Naaman and take something from him.

i. Gehazi thought that Elisha deserved a reward (my master has spared Naaman). He also became exactly what Elisha avoided: becoming a taker (take something from him).

b. Please, take two talents: Gehazi probably thought that God was blessing his venture. After all, he asked for a talent of silver and Naaman was happy to give him two talents.

i. The fact that he handed them to two of his servants shows that this was a lot of silver. "It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight." (Clarke)

c. Stored them away in the house: He deliberately hid them from Elisha. Gehazi knew that he did wrong.

2. (25-27) Gehazi's reward.

Now he went in and stood before his master. Elisha said to him, "Where did you go, Gehazi?" And he said, "Your servant did not go anywhere." Then he said to him, "Did not my heart go with you when the man turned back from his chariot to meet you? Is it time to receive money and to receive clothing, olive groves and vineyards, sheep and oxen, male and female servants? Therefore the leprosy of Naaman shall cling to you and your descendants forever." And he went out from his presence leprous, as white as snow.

a. Did not my heart go with you: Elisha knew. We don't know if this was supernatural knowledge, or simply gained from observation and knowing Gehazi's character. One way or another, Elisha knew. All Gehazi's attempts to cover his sin failed.

b. It is time to receive money: It seems that Elisha had no absolute law against receiving support from those who were touched by his ministry. Yet it was spiritually clear to Elisha, and should have been clear to Gehazi, that it was not appropriate at this time and circumstance.

i. Money . . . clothing . . . olive groves . . . vineyards . . . sheep and oxen, male and female servants: Obviously, Gehazi did not bring all of these things home with him from Naaman. Yet he wanted all of these things, and Elisha exposed his greedy heart.

ii. "The deepest wrong in the action of Gehazi was that it involved the Divine witness which had been borne to the Syrian, Naaman, by the action of the little serving maid in his house, and the prophet Elisha. Their action had been wholly disinterested, and for the glory of God." (Morgan)

c. Therefore the leprosy of Naaman shall cling to you and your descendants forever: This was a severe judgment, but as a man in ministry Gehazi was under a stricter judgment. When he allowed himself to covet what Naaman had, he thought only in terms of the money Naaman possessed. God allowed him to keep the riches, but also gave him the other thing Naaman had - severe leprosy.

i. "Gehazi is not the last who has got money in an unlawful way, and has got God's curse with it." (Clarke)

ii. "We see here a pagan who by an act of faith is cured of leprosy and an Israelite who by an act of dishonor is cursed with it." (Dilday)

© 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 5 (Chapter Introduction)

Overview

2Ki 5:1, Naaman, by the report of a captive maid, is sent to Samaria to be cured of his leprosy; 2Ki 5:8, Elisha, sending him to Jordan cures him; 2Ki 5:15, He refusing Naaman’s gifts grants him some of the earth; 2Ki 5:20, Gehazi, abusing his master’s name unto Naaman, is smitten with leprosy.

Poole: 2 Kings 5 (Chapter Introduction)

KINGS CHAPTER 5

Naaman, by his captive maid’ s report, goeth to Elisha to be cured of his leprosy, 2Ki 5:1-9 . Elisha sends to him a command to wash in Jordan: he is angry, and disdaineth it: his servants’ advice: he doth it, and is healed, 2Ki 5:10-14 . He returneth with gifts to Elisha, who refuseth them: he departs, 2Ki 5:15-19 . Gehazi, Elisha’ s servant, abusing his master’ s name unto Naaman, taketh gifts from him: is smitten with leprosy, 2Ki 5:20-27 .

MHCC: 2 Kings 5 (Chapter Introduction)

(2Ki 5:1-8) Naaman's leprosy.

(2Ki 5:9-14) The cure of it.

(2Ki 5:15-19) Elisha refuses Naaman's gifts.

(2Ki 5:20-27) Gehazi's covetousness and falsehood.

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 5 (Chapter Introduction)

Two more of Elisha's miracles are recorded in this chapter. I. The cleansing of Naaman, a Syrian, a stranger, from his leprosy, and there, 1. The badness of his case (2Ki 5:1). 2. The providence that brought him to Elisha, the intelligence given him by a captive maid (2Ki 5:2-4). A letter from the king of Syria to the king of Israel, to introduce him (2Ki 5:5-7). And the invitation Elisha sent him (2Ki 5:8). 3. The method prescribed for his cure, his submission, with much ado, to that method, and his cure thereby (2Ki 5:9-14). 4. The grateful acknowledgments he made to Elisha hereupon (2Ki 5:15-19). II. The smiting of Gehazi, his own servant, with that leprosy. 1. Gehazi's sins, which were belying his master to Naaman (2Ki 5:20-24), and lying to his master when he examined him (2Ki 5:25). 2. His punishment for these sins. Naaman's leprosy was entailed on his family (2Ki 5:26, 2Ki 5:27). And, if Naaman's cure was typical of the calling of the Gentiles, as our Saviour seems to make it (Luk 4:27), Gehazi's stroke may be looked upon as typical of the blinding and rejecting of the Jews, who envied God's grace to the Gentiles, as Gehazi envied Elisha's favour to Naaman.

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

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "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.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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 5 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 5

This chapter gives an account of the leprosy of Naaman the Syrian, and of the cure of it by Elisha; how he came to hear of him, and the recommendation he had from the king of Syria to the king of Israel, 2Ki 5:1, who, coming to Elisha's house, was ordered to dip himself seven times in Jordan, which made him depart in wrath; but one of his servants persuaded him to do it, and he did, and was cured, 2Ki 5:9, upon which he returned to Elisha, and offered him a present, which he refused, 2Ki 5:15 but Gehazi, his servant, ran after him with a lie in his mouth, and obtained it, and returned to his master with another, for which he was smitten with the leprosy of Naaman, 2Ki 5:20.