Text -- 2 Kings 5:19 (NET)

5:19 Elisha said to him, “Go in peace.” When he had gone a short distance,

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ki 5:19

And he said unto him - There is a most singular and important reading in one of De Rossi’ s MSS., which he numbers 191. It has in the margin ´ לא ק that is, "read לא lo , not, instead of לו lo , to him."Now this reading supposes that Naaman did ask permission from the prophet to worship in Rimmon’ s temple; to which the prophet answers, No; go in peace: that is, maintain thy holy resolutions, be a consistent worshipper of the true God, and avoid all idolatrous practices. Another MS., No. 383, appears first to have written לו to him, but to have corrected it immediately by inserting an א aleph after the ו vau ; and thus, instead of making it לא no, it has made it לוא lu , which is no word.

TSK: 2Ki 5:19

he said : Mat 9:16, Mat 9:17; Joh 16:12; 1Co 3:2; Heb 5:13, Heb 5:14

Go in peace : Exo 4:18; 1Sa 1:17, 1Sa 25:35; Mar 5:34; Luk 7:50, Luk 8:48

little way : Heb. a little piece of ground, Gen 35:16 *marg.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 5:19

So he departed ... - This clause should not be separated from the succeeding verse. The meaning is, "So he departed from him, and had gone a little way, when Gehazi bethought himself of what he would do, and followed after him."

Poole: 2Ki 5:19

Go in peace: these words may contain an answer, either, first, To his last petition, 2Ki 5:18 ; and so the sense may be this, Be not too solicitous about this matter; go, and the peace or blessing of God go along with thee. So the prophet both prays to God to bless and direct him in this and all other things, and intimates that God would do so. Or, secondly, To the former, 2Ki 5:17 ; Trouble not thyself about any of our earth, but go to thy own land, and I wish thee from God, and doubt not but God will give thee, peace, i.e. his favour and other blessings, which are oft contained in this word, if thou dost persist in this religion which thou hast now received. Or rather, this is only a farewell salutation, wherewith the prophet dismisseth him without any further answer to his requests, or instruction about his doubt; which he forbore by the motion of God’ s Spirit, which sometimes gives and sometimes denies instructions to persons or people, as he thinks fit. See Act 16:6,7 . And the prophet by the Spirit’ s direction might forbear to give him particular answers, partly because these matters were not of such importance as to concern the essence or foundation of religion; and partly because he was yet but a novice, and not able to bear all truths, which was for a time the condition of the apostles, Joh 16:12 , nor fit to be pressed to the practice of the hardest duties, which Christ himself thought not convenient for his disciples; Mat 9:14-17 . And therefore he at present accepts of his profession of the true, and his renunciation of the false religion; and of this declaration, that what he did in the temple of Rimmon should not now be (as he had formerly intended and practised it) a religious action towards the idol, but only a civil respect to his master. And what was necessary for him to know further about the lawfulness or sinfulness of that action, the prophet might take another and a more convenient time to inform him.

Haydock: 2Ki 5:19

Go in peace. What the prophet here allowed, was not an outward conformity to an idolatrous worship, but only a service which by his office he cowed to his master; who, on all public occasions, leaned on him: so that his bowing down when his master bowed himself down, was not in effect adoring the idols; nor was it so understood by the standers by, (since he publicly professed himself a worshipper of the only true and living God) but it was no more than doing a civil office to the king, his master, whose leaning upon him obliged him to bow at the same time that he bowed. (Challoner) ---

Some assert that the prophet does not even authorize this civil assistance in the temple of idols, but simply tells Naaman to go in peace, and to think no more of his former religion; that he will beseech the Lord not to suffer him to be exposed to the danger. (Junius and Piscator) (Calmet) ---

Some formerly pleaded this example, to excuse their occasional conformity in going to the Protestant churches, as the law required. But the case was very different. Greater perfection is required in the new law. They had not to act in the capacity of Naaman; and their attendance was considered a profession of a false religion. Their directors loudly condemned the practice. They ought rather to have imitated Eleazar, &c., who refused to eat swine's flesh, 2 Machabees vi., and vii. (Worthington) ---

Though the king intended to adore the idol, Naaman referred his worship, to God alone. (Bristow, Mot. 23.; Theodoret, q. 19.; and a Greek interpreter.) ---

The Hebrew term signifies, either to adore mentally, or to bend down; which latter is the sense applicable to Naaman. (Cajetan) (Amama) ---

His "request must certainly refer to the time past, and not to that to come; as if he begged an indulgence in idolatry, or of countenancing his master's idol-worship, by his presence." (Button, Dict.) ---

The Jews foolishly pretend (Calmet) that "the proselyte of dwelling," like Naaman, might return to the service of idols, in his own country, without its being imputed to him. (Selden, Jur. ii. 11.) (Maimonides) ---

The conduct of the Syrian convert, whether past or future, undoubtedly filled him with alarm. If he considered the danger of a merely civil attendance upon the king, in an idolatrous temple, we cannot condemn him for idle scrupulosity; (Haycock) since many have found a difficulty in admitting the lawfulness of such a practice, and have even blamed both Naaman and the prophet. (Greg. de Valentia, &c., ep. Cornelius a Lapide) (Calmet) ---

But if the practice was irreprehensible, as most interpreters assert, the answer of Eliseus might give this assurance to Naaman, and inform him that he need be under no farther apprehension on that account. God in peace. These words do not expressly solve the difficulty; but he mode in which they were uttered might intimate, either that the general would be no longer under that embarrassment, (as we do not read that he ever attended the king of Syria into the temple afterwards) or that God had forgiven his former offences, and particularly the scandalous idolatry which now gave him so much pain. The original, ver. 18, which is generally translated in the present of future, (Haydock) may be better rendered in the past tense, as the Chaldean has it. "In this thing the Lord pardon thy servant. My master going into the temple of Remmon to worship there, and leaning upon my hand, and I worshipped in the temple of Remmon, when I did worship in the temple of Remmon, that the Lord pardon," &c. St. Jerome and the Septuagint seem to have read more correctly, when he, &c. We may also render it in the present tense, "and I worship," or, "am wont to adore;" not that he meant to prevaricate any longer. The Syriac and Arabic read with an interrogation. "When I shall adore....(Calmet; or bow down, Haydock) wil the Lord pardon me?" But this rather increases the difficulty. (Calmet) ---

We may therefore conclude either that Naaman had no decision, or that he had leave to serve his master, (Haydock) in a civil capacity even in the temple; (Menochius; Tirinus; Alex. 2. dis. 7.; Santius, &c.) or, that he obtained pardon for his past transgressions. (Bochart; Calmet, &c.) ---

Earth, as the expression is rendered [in] Genesis xxxv. 16., thoug here it is literally, "at the chosen season;" electo, not verno. The sense is the same. Cibrath, untranslated by the Septuagint, may denote a certain space, or village; (Haydock) "a furrow," of 240 feet long, and half that breadth; (Calmet) "a mile;" (Chaldean; Pagnin) or a portion of time allowed by the law, about a quarter of an hour, during which a mile, or sabbath-day's journey, might be performed. (Tirinus) ---

Protestants, "a little way."

Gill: 2Ki 5:19

And he said unto him,.... That is, the prophet said to Naaman:

go in peace: in peace of mind; be assured that God has pardoned this and all other transgressions:

so he departed from him a little way; about a mile, as the Targum, and so other Jewish writers; of this phrase; see Gill on Gen 35:16, some say a land's length, that is, about one hundred and twenty feet; rather it was a thousand cubits, or half a mile.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 5:19

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.

Geneva Bible: 2Ki 5:19

And he said unto him, ^{( k )} Go in peace. So he departed from him a little way.

^{( k )} The prophet did not approve his act, but after the common manner of speech he bids him farewell.

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 5:15-19

The mercy of the cure affected Naaman more than the miracle. Those are best able to speak of the power of Divine grace, who themselves experience it. He also shows himself grateful to Elisha the prophet. Elijah refused any recompence, not because he thought it unlawful, for he received presents from others, but to show this new convert that the servants of the God of Israel looked upon worldly wealth with a holy contempt. The whole work was from God, in such a manner, that the prophet would not give counsel when he had no directions from the Lord. It is not well violently to oppose the lesser mistakes which unite with men's first convictions; we cannot bring men forward any faster than the Lord prepares them to receive instruction. Yet as to us, if, in covenanting with God, we desire to reserve any known sin, to continue to indulge ourselves in it, that is a breach of his covenant. Those who truly hate evil, will make conscience of abstaining from all appearances of evil.

Matthew Henry: 2Ki 5:15-19

Of the ten lepers that our Saviour cleansed, the only one that returned to give thanks was a Samaritan, Luk 17:16. This Syrian did so, and here expresses himself.

I. Convinced of the power of the God of Israel, not only that he is God, but that he is God alone, and that indeed there is no God in all the earth but in Israel (2Ki 5:15) - a noble confession, but such as intimates the misery of the Gentile world; for the nations that had many gods really had no God, but were without God in the world. He had formerly thought the gods of Syria gods indeed, but now experience had rectified his mistake, and he knew Israel's God was God alone, the sovereign Lord of all. Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.

II. Grateful to Elisha the prophet: "Therefore, for his sake whose servant thou art, I have a present for thee, silver, and gold, and raiment, whatever thou wilt please to accept."He valued the cure, not by the easiness of it to the prophet, but the acceptableness of it to himself, and would gladly pay for it accordingly. But Elisha generously refused the fee, though urged to accept it; and, to prevent further importunity, backed his refusal with an oath: As the Lord liveth, I will receive none (2Ki 5:16), not because he did not need it, for he was poor enough, and knew what to do with it, and how to bestow it among the sons of the prophets, nor because he thought it unlawful, for he received presents from others; but he would not be beholden to this Syrian, nor should he say, I have made Elisha rich, Gen 14:23. It would be much for the honour of God to show this new convert that the servants of the God of Israel were taught to look upon the wealth of this world with a holy contempt, which would confirm him in his belief that there was no God but in Israel. See 1Co 9:18; 2Co 11:9.

III. Proselyted to the worship of the God of Israel. He will not only offer a sacrifice to the Lord, in thanks for his present cure, but he resolves he will never offer sacrifice to any other gods, 2Ki 5:17. It was a happy cure of his leprosy which cured him of his idolatry, a more dangerous disease. But here are two instances of his weakness and infirmity in his conversion: - 1. In one instance he over-did it, that he would not only worship the God of Israel, but he would have clods of earth out of the prophet's garden, or at least of the prophet's ordering, to make an altar of, 2Ki 5:17. He that awhile ago had spoken very slightly of the waters of Israel (2Ki 5:12) now is in another extreme, and over-values the earth of Israel, supposing (since God has appointed altars of earth, Exo 20:24) that an altar of that earth would be most acceptable to him, not considering that all the earth is the Lord's and the fulness thereof. Or perhaps the transport of his affection and veneration for the prophet, not only upon the account of his power, but of his virtue and generosity, made him, as we say, love the very ground he went upon and desire to have some of it home with him. The modern compliment equivalent to this would be, "Pray, sir, let me have your picture."2. In another instance he under-did it, that he reserved to himself a liberty to bow in the house of Rimmon, in complaisance to the king his master, and according to the duty of his place at court (2Ki 5:18), in this thing he must be excused. He owns he ought not to do it, but that he cannot otherwise not do it, but that he cannot otherwise keep his place, - protests that his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king, - and therefore he hopes God will forgive him. Perhaps, all things considered, this might admit of some apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant. We must cast away all our transgressions and not except any house of Rimmon. (2.) Though we are encouraged to pray for the remission of the sins we have committed, yet, if we ask for a dispensation to go on in any sin for the future, we mock God, and deceive ourselves. (3.) Those that know not how to quit a place at court when they cannot keep it without sinning against God, and wronging their consciences, do not rightly value the divine favour. (4.) Those that truly hate evil will make conscience of abstaining from all appearances of evil. Though Naaman's dissembling his religion cannot be approved, yet because his promise to offer no sacrifice to any god but the God of Israel only was a great point gained with a Syrian, and because, by asking pardon in this matter, he showed such a degree of conviction and ingenuousness as gave hopes of improvement, the prophet took fair leave of him, and bade him Go in peace, 2Ki 5:19. Young converts must be tenderly dealt with.

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.