Text -- 2 Kings 6:23-33 (NET)

6:23 So he threw a big banquet for them and they ate and drank. Then he sent them back to their master. After that no Syrian raiding parties again invaded the land of Israel.

The Lord Saves Samaria

6:24 Later King Ben Hadad of Syria assembled his entire army and attacked and besieged Samaria. 6:25 Samaria’s food supply ran out. They laid siege to it so long that a donkey’s head was selling for eighty shekels of silver and a quarter of a kab of dove’s droppings for five shekels of silver. 6:26 While the king of Israel was passing by on the city wall, a woman shouted to him, “Help us, my master, O king!” 6:27 He replied, “No, let the Lord help you. How can I help you? The threshing floor and winepress are empty.” 6:28 Then the king asked her, “What’s your problem?” She answered, “This woman said to me, ‘Hand over your son; we’ll eat him today and then eat my son tomorrow.’ 6:29 So we boiled my son and ate him. Then I said to her the next day, ‘Hand over your son and we’ll eat him.’ But she hid her son!” 6:30 When the king heard what the woman said, he tore his clothes. As he was passing by on the wall, the people could see he was wearing sackcloth under his clothes. 6:31 Then he said, “May God judge me severely if Elisha son of Shaphat still has his head by the end of the day!” 6:32 Now Elisha was sitting in his house with the community leaders. The king sent a messenger on ahead, but before he arrived, Elisha said to the leaders, “Do you realize this assassin intends to cut off my head?” Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.” 6:33 He was still talking to them when the messenger approached and said, “Look, the Lord is responsible for this disaster! Why should I continue to wait for the Lord to help?”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 6:23

For some considerable time.

Wesley: 2Ki 6:24

hadad - He whom Ahab wickedly spared, now comes to requite his kindness, and to fulfil that Divine prediction.

Wesley: 2Ki 6:24

hadad was a name very frequent among the kings of Syria, if not common to them all.

Wesley: 2Ki 6:25

Probably the siege was so sudden, that they had no time to lay in provisions.

Wesley: 2Ki 6:25

Supposed to be shekels; and the common shekel being valued at fifteen pence of English money, this amounts to five pounds. A vast price, especially for that which had on it so little meat, and that unwholesome and unclean.

Wesley: 2Ki 6:25

A measure containing twenty - four eggs.

Wesley: 2Ki 6:25

This Hebrew word is of a doubtful signification, and no where else used, probably it means a sort of pease, which in the Arabick language (near a - kin to the Hebrew) is called doves dung: for this was a food much in use amongst the poorer Israelites, and was a very coarse food, and therefore fit to be joined with the asses head: and a kab was the usual measure of all sorts of grains and fruits of that sort.

Wesley: 2Ki 6:27

Dost thou ask of me corn or wine, which I want for myself? If God does not, I cannot help thee. Creatures are helpless things without God. Every creature is all that, and only that which God makes it to be.

Wesley: 2Ki 6:29

A dreadful judgment threatened to them in case of their apostacy, Deu 28:56-57, in which they were now deeply plunged.

Wesley: 2Ki 6:31

_Because he had encouraged them to withstand the Syrians, by promising them help from God.

Wesley: 2Ki 6:32

Being admonished by God of his danger.

Wesley: 2Ki 6:32

The genuine son of that wicked Ahab the murderer of the Lord's prophets. This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others: but it must be considered, that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Joram, and had authority to control and rebuke him in the name of the king of kings.

Wesley: 2Ki 6:32

That he may not break in upon me, and take away my life, before the king comes.

Wesley: 2Ki 6:33

Or, the king, who, though not here named, may be presumed to be present, both by the prophet's prediction of his speedy coming, and by the presence of the lord, on whose hand the king leaned, 2Ki 7:2.

Wesley: 2Ki 6:33

This dreadful famine, which is now so extreme, that women are forced to eat their own children.

Wesley: 2Ki 6:33

Hath inflicted it, and (for ought I see) he will not remove it. All penal evil is of the Lord, as the first cause and sovereign judge. And this we ought to apply to particular cases: if all evil, then this evil which we are groaning under. Whoever are the instruments, God is the principal agent.

Wesley: 2Ki 6:33

Thou bidst me wait upon God for help: but I perceive I may wait long enough before deliverance comes: I am weary with waiting, I can wait no longer.

JFB: 2Ki 6:19-23

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

JFB: 2Ki 6:19-23

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

JFB: 2Ki 6:24

This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness (1Ki 20:42).

JFB: 2Ki 6:25

Though the ass was deemed unclean food, necessity might warrant their violation of a positive law when mothers, in their extremity, were found violating the law of nature. The head was the worst part of the animal. Eighty pieces of silver, equal to £5 5s.

JFB: 2Ki 6:25

A cab was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d.

JFB: 2Ki 6:25

Is thought by BOCHART to be a kind of pulse or pea, common in Judea, and still kept in the storehouses of Cairo and Damascus, and other places, for the use of it by pilgrim-caravans; by LINNÆUS, and other botanists, it is said to be the root or white bulb of the plant Ornithogalum umbellatum, Star of Beth-lehem. The sacred historian does not say that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given.

JFB: 2Ki 6:26

To look at the defenses, or to give some necessary orders for manning the walls.

JFB: 2Ki 6:29

(See on Deu 28:53).

JFB: 2Ki 6:30

The horrid recital of this domestic tragedy led the king soon after to rend his garment, in consequence of which it was discovered that he wore a penitential shirt of haircloth. It is more than doubtful, however, if he was truly humbled on account of his own and the nation's sins; otherwise he would not have vowed vengeance on the prophet's life. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without receiving the expected relief, regarded Elisha who had proved false and faithless as the cause of all the protracted distress.

JFB: 2Ki 6:32

The latter clause of 2Ki 6:33, which contains the king's impatient exclamation, enables us to account for the impetuous order he issued for the beheading of Elisha. Though Jehoram was a wicked king and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true religion. A meeting, probably a prayer-meeting, of those was held in the house where he lodged, for he had none of his own (1Ki 19:20-21); and them he not only apprised of the king's design against himself, but disclosed to them the proof of a premeditated deliverance.

Clarke: 2Ki 6:23

He prepared great provision for them - These, on the return to their master, could tell him strange things about the power of the God of Israel, and the magnanimity of its king

Clarke: 2Ki 6:23

So the bands of Syria came no more - Marauding parties were no more permitted by the Syrian king to make inroads upon Israel. And it is very likely that for some considerable time after this, there was no war between these two nations. What is mentioned in the next verse was more than a year afterwards.

Clarke: 2Ki 6:25

And, behold, they besieged it - They had closed it in on every side, and reduced it to the greatest necessity

Clarke: 2Ki 6:25

An ass’ s head was sold for fourscore pieces of silver - I suppose we are to take the ass’ s head literally; and if the head sold for so much, what must other parts sell for which were much to be preferred? The famine must be great that could oblige them to eat any part of an animal that was proscribed by the law; and it must be still greater that could oblige them to purchase so mean a part of this unclean animal at so high a price. The piece of silver was probably the drachm, worth about seven pence three farthings of our money; the whole amounting to about two pounds nine shillings

Clarke: 2Ki 6:25

And the fourth part of a cab of dove’ s dung - The cab was about a quart or three pints. Dove’ s dung, חריונים chiriyonim . Whether this means pigeon’ s dung literally, or a kind of pulse, has been variously disputed by learned men. After having written much upon the subject, illustrated with quotations from east, west, north, and south, I choose to spare my reader the trouble of wading through them, and shall content myself with asserting that it is probable a sort of pease are meant, which the Arabs to this day call by this name. "The garvancos, cicer, or chick pea,"says Dr. Shaw, "has been taken for the pigeon’ s dung, mentioned in the siege of Samaria; and as the cicer is pointed at one end, and acquires an ash color in parching, the first of which circumstances answers to the figure, the second to the usual color of dove’ s dung, the supposition is by no means to be disregarded.

I should not omit saying that dove’ s dung is of great value in the East, for its power in producing cucumbers, melons, etc., which has induced many learned men to take the words literally. Bochart has exhausted this subject, and concludes that a kind of pulse is meant. Most learned men are of his opinion.

Clarke: 2Ki 6:27

If the Lord do not help thee - Some read this as an imprecation, May God save thee not! how can I save thee?

Clarke: 2Ki 6:29

So we boiled my son - This is horrible; but for the sake of humanity we must allow that the children died through hunger, and then became food for their starved, desperate parents

Clarke: 2Ki 6:29

She hath hid her son - He was already dead, says Jarchi; and she hid him, that she might eat him alone

This very evil Moses had foretold should come upon them if they forsook God; see Deu 28:53-57. The same evil came upon this wretched people when besieged by Nebuchadnezzar; see Eze 5:10. And also when Titus besieged Jerusalem; see Josephus, De Bell. Judaic. lib. vi., cap. 3, and my notes on Mat 24:19.

Clarke: 2Ki 6:30

He had sackcloth within upon his flesh - The king was in deep mourning for the distresses of the people.

Clarke: 2Ki 6:31

If the head of Elisha - shall stand on him - Either he attributed these calamities to the prophet, or else he thought he could remove them, and yet would not. The miserable king was driven to desperation.

Clarke: 2Ki 6:32

This son of a murderer - Jehoram, the son of Ahab and Jezebel. But Ahab is called a murderer because of the murder of Naboth

Clarke: 2Ki 6:32

Shut the door - He was obliged to make use of this method for his personal safety, as the king was highly incensed

Clarke: 2Ki 6:32

The sound of his master’ s feet behind him? - That is, King Jehoram is following his messenger, that he may see him take off my head.

Clarke: 2Ki 6:33

Behold, this evil is of the Lord - It is difficult to know whether it be the prophet, the messenger, or the king, that says these words. It might be the answer of the prophet from within to the messenger who was without, and who sought for admission, and gave his reason; to whom Elisha might have replied: "I am not the cause of these calamities; they are from the Lord; I have been praying for their removal; but why should I pray to the Lord any longer, for the time of your deliverance is at hand?"And then Elisha said, - see the following chapter, 2 Kings 7 (note), where the removal of the calamity is foretold in the most explicit manner; and indeed the chapter is unhappily divided from this. The seventh chapter should have begun with 2Ki 6:24 of this chapter, as, by the present division, the story is unnaturally interrupted

How natural is it for men to lay the cause of their suffering on any thing or person but themselves! Ahab’ s iniquity was sufficient to have brought down God’ s displeasure on a whole nation; and yet he takes no blame to himself, but lays all on the prophet, who was the only salt that preserved the whole nation from corruption. How few take their sins to themselves! and till they do this, they cannot be true penitents; nor can they expect God’ s wrath to be averted till they feel themselves the chief of sinners.

Defender: 2Ki 6:24

This was a second Ben-hadad (compare 1Ki 20:1), and the events of this passage (2 Kings 6:24-7:16) probably took place several years after those of 1 Kings 20:8-23."

Defender: 2Ki 6:29

This unspeakable deed of cannibalistic infanticide illustrates the depths of depravity to which human beings can descend when they have more concern for their own needs than concern for the Lord. It was actually a fulfillment of God's prophetic warning: "The tender and delicate woman among you, ... her eye shall be evil toward ... her children which she shall bear: for she shall eat them ... in the siege and straitness, wherewith thine enemy shall distress thee in thy gates" (Deu 28:56, Deu 28:57)."

TSK: 2Ki 6:23

he prepared : 1Sa 24:17, 1Sa 24:18; 2Ch 28:15; Pro 25:21, Pro 25:22; Mat 5:47; Luk 6:35, Luk 10:29-37

So the bands : That is, for a considerable time. What is mentioned in the next verse was more than a year afterwards. See note on 2Ki 6:8, 2Ki 6:9, 2Ki 5:2, 2Ki 24:2

TSK: 2Ki 6:24

gathered : 2Ki 17:5, 2Ki 18:9, 2Ki 25:1; Deu 28:52; 1Ki 20:1, 1Ki 22:31; Ecc 9:14

TSK: 2Ki 6:25

a great famine : 2Ki 6:28, 2Ki 6:29, 2Ki 7:4, 2Ki 25:3; 1Ki 18:2; Jer 14:13-15, Jer 14:18, Jer 32:24, Jer 52:6

an ass’ s head : If the pieces of silver were drachms , the whole would amount to about 2£ 9s; which was a great price for so mean a part of this unclean animal. Eze 4:13-16

dove’ s dung : This probably denotes, as Bochart, Scheuchzer, and others suppose, a kind of pulse , or vetches , which the Arabs still call pigeon’ s dung. ""They never,""says Dr. Shaw ( Travels , p. 140), ""constitute a dish by themselves, but are strewed singly as a garnish over cuscasowe , pillowe , and other dishes. They are besides in the greatest repute after they are parched in pans and ovens; then assuming the name leblebby ; ""and he thinks they were so called from being pointed at one end, and acquiring an ash colour in parching.

TSK: 2Ki 6:26

my lord : 2Sa 14:4; Isa 10:3; Luk 18:3; Act 21:28

TSK: 2Ki 6:27

If the Lord : etc. or, Let not the Lord save thee

whence : Psa 60:11, Psa 62:8, Psa 118:8, Psa 118:9, Psa 124:1-3, Psa 127:1, Psa 146:3; Isa 2:2; Jer 17:5

TSK: 2Ki 6:28

What aileth thee : Gen 21:17; Jdg 18:23; 1Sa 1:8; 2Sa 14:5; Psa 114:5; Isa 22:1

Give thy son : Lev 26:29; Deu 28:53-57; Isa 9:20, Isa 9:21, Isa 49:15; Lam 4:10; Eze 5:10; Mat 24:18-21; Luk 23:29

TSK: 2Ki 6:29

next : Heb. other

she hath hid : 1Ki 3:26; Isa 49:15, Isa 66:13

TSK: 2Ki 6:30

he rent his clothes : 2Ki 5:7, 2Ki 19:1; 1Ki 21:27; Isa 58:5-7

TSK: 2Ki 6:31

God do so : Rth 1:17; 1Sa 3:17, 1Sa 14:44, 1Sa 25:22; 2Sa 3:9, 2Sa 3:35, 2Sa 19:13; 1Ki 2:23

if the head : 1Ki 18:17, 1Ki 19:2, 1Ki 22:8; Jer 37:15, Jer 37:16, Jer 38:4; Joh 11:50; Act 23:12, Act 23:13

TSK: 2Ki 6:32

the elders : Eze 8:1, Eze 14:1, Eze 20:1, Eze 33:31

ere the messenger : 2Ki 6:12, 2Ki 5:26

See ye how : Luk 13:32

son of a murderer : 1Ki 18:4, 1Ki 18:13, 1Ki 18:14, 1Ki 21:10

the sound : 1Ki 14:6

TSK: 2Ki 6:33

this evil is of the Lord : Gen 4:13; Exo 16:6-8; 1Sa 28:6-8, 1Sa 31:4; Job 1:11, Job 1:21, Job 2:5, Job 2:9; Pro 19:3; Isa 8:21; Jer 2:25; Eze 33:10; Mat 27:4, Mat 27:5; 2Co 2:7, 2Co 2:11; Rev 16:9-11

wait for the : Psa 27:14, Psa 37:7, Psa 37:9, Psa 62:5; Isa 8:17, Isa 26:3, Isa 50:10; Lam 3:25, Lam 3:26; Hab 2:3; Luk 18:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 6:23

Jehoram did not merely follow the letter of the prophet’ s direction, but understood its spirit and acted accordingly. The plundering bands which had been in the habit of ravaging the territory 2Ki 5:2 ceased their incursions in consequence either of the miracle, or of the kind treatment which Elisha had recommended.

Barnes: 2Ki 6:24

After this - Perhaps some years after - when the miracle and the kind treatment were alike forgotten.

Barnes: 2Ki 6:25

As the donkey was "unclean,"it would not be eaten except in the last resort; and its head would be its worst and cheapest part.

Cab - This measure is not mentioned elsewhere in Scripture. According to the rabbinical writers it was the smallest of all the dry measures in use among the Jews, being the sixth part of a seah, which was the third part of an ephah. If it was about equal to two of our quarts, the "fourth part of a cab"would be about a pint.

Dove’ s dung - Most commentators understand by this expression a sort of pulse which is called "dove’ s dung,"or "sparrow’ s dung"in Arabic. But it is possible that the actual excrement of pigeons is meant. The records of sieges show that both animal and human excrement have been used as food - under circumstances of extreme necessity.

Barnes: 2Ki 6:26

The walls of fortified towns had a broad space at the top, protected toward the exterior by battlements, along which the bulk of the defenders were disposed, and from which they hurled their missiles and shot their arrows. The king seems to have been going his rounds, to inspect the state of the garrison and the defenses.

Barnes: 2Ki 6:27

If the Lord do not help - The translation in the text is decidedly better than the marginal rendering. Some prefer to render - "Nay ... let Jehovah help thee. Whence, shall I help thee?"

Out of the barnfloor ... - The king means that both were empty - that he had no longer any food in store; and therefore could not help the woman. Compare Hos 9:2.

Barnes: 2Ki 6:28

The king had assumed that the cry of the woman was for food. Her manner indicated that it was not so. He therefore proceeded to inquire what she wanted of him.

This woman - Both women, it would seem, were present; and the aggrieved one pointed to the other.

Barnes: 2Ki 6:29

The prophecy alluded to in the marginal references was now fulfilled, probably for the first time. It had a second accomplishment when Jerusalem was besieged by Nebuchadnezzar Lam 4:10, and a third in the final siege of the same city by Titus.

Barnes: 2Ki 6:30

Sackcloth - Jehoram hoped perhaps to avert Yahweh’ s anger, as his father had done 1Ki 21:29. But there was no spirit of self-humiliation, or of true pentitence in his heart 2Ki 5:7. See the next verse.

Barnes: 2Ki 6:31

God do so ... - Jehoram uses almost the very words of his wicked mother, when she sought the life of Elijah (marginal reference).

The head of Elisha - Beheading was not an ordinary Jewish punishment. The Law did not sanction it. But in Assyria, Babylonia, and generally through the East, it was the most conmon form of capital punishment. It is not quite clear why Elisha was to be punished. Perhaps Jehoram argued from his other miracles that he could give deliverance from the present peril, if he liked.

Barnes: 2Ki 6:32

But Elisha sat ... - Translate, "And Elisha was sitting in his house, and all the elders were sitting with him, when the king sent, etc."

The "elders,"- either "the elders of the city"or "the elders of the land,"- who may have been in session at Samaria now, as they had been at the time of a former siege 1Ki 20:7 - had gone to Elisha for his advice or assistance. Their imminent peril drove them to acknowledge the power of Yahweh, and to consult with His prophet.

This son of a murderer - i. e. of Ahab, the murderer, not only of Naboth, but also of all the prophets of the Lord (marginal reference), whom be allowed Jezebel to slay.

Hold him fast at the door - The elders, public officials, not private friends of Elisha, could not have been expected to resist the entrance of the executioner at the mere request of the prophet. He therefore assigns a reason for his request - "the king is coming in person, either to confirm or revoke his order - will they detain the headsman until his arrival?"

Barnes: 2Ki 6:33

The messenger - It has been proposed to change "messenger"into "king,"the two words being in Hebrew nearly alike, and the speech with which the chapter ends being considered only suitable in the mouth of the king, whose presence is indicated in 2Ki 7:2, 2Ki 7:17. Others think that the words "and the king after him"have fallen out of the text.

Came down - The messenger came down from off the wall to the level of the streets.

Behold this evil ... - Jehoram bursts into the prophet’ s presence with a justification of the sentence 2Ki 6:31 he has pronounced against him. "Behold this evil - this siege with all its horrors - is from Yahweh - from Yahweh, Whose prophet thou art. Why should I wait for Yahweh - temporize with Him - keep as it were, on terms with Him by suffering thee to live - any longer? What hast thou to say in arrest of judgment?"

Poole: 2Ki 6:23

He sent them away refreshed, but disarmed, as is most probable.

The bands of Syria came no more either,

1. In such a manner, to wit, in small bands, or companies, which might be entrapped, as these had been; but their next attempt was by all open and solemn war, and a conjunction of all their forces, which they still ridiculously conceited would be too hard for the king, and prophet, and God of Israel, notwithstanding their multiplied experiences to the contrary. Or,

2. For some considerable time, until the terror of these examples was got out of their minds.

Poole: 2Ki 6:24

He whom Ahab wickedly and foolishly spared, 1Ki 20:42 , who now comes to requite Ahab’ s kindness, and to fulfil that Divine prediction.

Ben-hadad was a name very frequent among the kings of Syria, 1Ki 15:18 2Ki 13:3,24 , if not common to them all. See Jer 49:27 Amo 1:4 .

Poole: 2Ki 6:25

Pieces of silver supposed to be shekels; and the common shekel being valued at fifteen pence of English money, this amounts to five pounds; a vast price, especially for that which had on it so little meat, and that unwholesome, and unclean by law, Lev 11:3 ; though necessity might seem to excuse their violation of that law.

A cab a measure containing twenty-four eggs.

Dove’ s dung which they used not for fire, (for he is speaking here only of the scarcity of food,) but for food; which, if it seem incredible, it must be considered, first, That famine hath constrained people to eat things as improper and unfit for nourishment as this, as dry leather, and man’ s dung, as is implied Isa 36:12 , and affirmed by grave historians. Secondly, That some creatures do usually eat the dung of others. Thirdly, That doves’ dung, though it be hotter than ordinary, might in other respects be fitter for nourishment than other, as being made of the best and purest grains, and having some moisture in it, &c. Fourthly, That this Hebrew word being of an obscure and doubtful signification, and no where else used, may be, and is by learned men, otherwise rendered and understood; either, first, of the corn which is found in the crops of doves; or, secondly, of the guts and other inwards of doves; or rather, thirdly, of a sort of cicer or pease , which in the Arabic language (which is near akin to the Hebrew, and from which many words are explained) is called dove’ s dung ; for this was a food much in use amongst the poorer Israelites, and was by all esteemed a very coarse food, and therefore fit to be joined with an ass’ s head; and a cab was the usual measure of all sorts-of grains and fruits of that sort.

Poole: 2Ki 6:26

Passing by upon the wall, to give necessary order for the defence of the city against assaults, and to see if the several guards were watchful and diligent, and if his directions were executed, and to observe the motions of the enemy.

Poole: 2Ki 6:27

If the Lord do not help thee or, let not God help thee , as some both ancient and late interpreters render the words. So they are words of impatience, and rage, and a formal curse, wishing that God would not help her, as he could not, as Josephus, amongst others, understand it; which agrees too well with the character of the man, an infidel, and an idolater, and a wicked man, and at this time in a great rage, as appears from 2Ki 6:31 . Or they may be rendered thus, No; (as this Hebrew particle is sometimes used, as Job 20:17 Psa 24:5 Psa 41:2 50:3 Pro 3:3,5 31:4 ) let the Lord help thee . So it may be taken, either, first, As a direction: No; do not cry to me, but to God, for help: God help thee, for I cannot. Or rather, secondly, As a profane scoff: No; come not to me, but go to him to whom Elisha directs you; pray to the Lord: you see how ready he is to help you, by his suffering you to come to this extremity; wait upon God for relief, as Elisha adviseth me; but I will wait no longer for him, 2Ki 6:33 , and I will take a course with Elisha for thus abusing both me and my people with vain hopes. Or thus, The Lord (on whom forsooth thou and I are commanded to wait for help) will not help thee , as he could easily do, and would do, if he were so good as Elisha pretends; whence then shall I help thee ?

Out of the barn-floor, or out of the winepress? Dost thou ask of me corn or wine, which I want for myself?

Poole: 2Ki 6:29

We boiled my son, and did eat him a dreadful judgment, threatened to them in case of their apostacy, Deu 28:56,57 , in which they were now deeply plunged. Compare Eze 5:10 .

She hath hid her son either that she might eat him alone; or rather, that she might save him from death; her bowels yearning towards him, and her hunger being in great measure satisfied.

Poole: 2Ki 6:30

If I do not this day take his head and life. This wretched and partial prince overlooks his own great and various sins, and, amongst others, his obstinate cleaving to the idolatry of the calves, and the whoredoms and witchcrafts of his mother Jezebel, 2Ki 9:22 , and the wickedness of his people, which was the true and proper cause of this and all their calamities; and lays the blame of all upon Elisha; either supposing that he who had the spirit of Elijah resting upon him, had brought this famine by his prayers, as Elijah had formerly done, 1Ki 17:1 ; or because he had encouraged them to withstand the Syrians, by promising them help from God in due time; or because he would not, by his intercession to God and the working of a miracle, deliver them from these calamities, as he easily could have done. But he did not consider that the prophets could not work what miracles and when they pleased, but only as far as God saw fit, whose time was not yet come; otherwise it was Elisha’ s interest as well as theirs to be freed from this distress.

Poole: 2Ki 6:31

If I do not this day take his head and life. This wretched and partial prince overlooks his own great and various sins, and, amongst others, his obstinate cleaving to the idolatry of the calves, and the whoredoms and witchcrafts of his mother Jezebel, 2Ki 9:22 , and the wickedness of his people, which was the true and proper cause of this and all their calamities; and lays the blame of all upon Elisha; either supposing that he who had the spirit of Elijah resting upon him, had brought this famine by his prayers, as Elijah had formerly done, 1Ki 17:1 ; or because he had encouraged them to withstand tim Syrians, by promising them help from God in due time; or because he would not, by his intercession to God and the working of a miracle, deliver them from these calamities, as he easily could have done. But he did not consider that the prophets could not work what miracles and when they pleased, but only as far as God saw fit, whose time was not yet come; otherwise it was Elisha’ s interest as well as theirs to be freed from this distress.

Poole: 2Ki 6:32

In his house in the house where he lodged; for he had no house of his own, having forsaken all when he followed Elijah, 1Ki 19:20,21 .

The elders so they might be called, either, first, from their age; or rather, secondly, from their office, which was either ecclesiastical or civil: so they were either the sons of the prophets; or rather, some godly men who were then in some power and office, either in the court, or army, or city, as may seem probable from what he requires of them. And though Jehoram was a wicked king, and most of his officers probably like himself; yet there were some of them, whom Elisha’ s holy life, and powerful ministry, and glorious miracles, and the great and public benefits procured by him, had won to God, and to the true religion, at least to the profession of it, among which Jehu might be one: and these were here sitting with him, either to receive comfort and counsel from him in this distressed time, or rather to solicit him to use his power with God for their relief; which accordingly he doth, and in compliance with them, not out of any fear of the king, (from which he very well knew by frequent experience, and certain assurance, that God both could and would deliver him,) he gives the following answer, 2Ki 7:1 .

A man from before him or, one of them who stood before his face , one of his guard, or some other officer, to take away his head, as it follows.

He said to the elders being admonished by God of his danger.

This son of a murderer the genuine son of that wicked Ahab the murderer of the Lord’ s prophets, 1Ki 18:4 21:9 ; whose son he is not by birth only, but also by his manners and bloody disposition. Compare Joh 8:44 . This expression may seem very harsh and unfit; nor is it to be drawn into imitation by others; but it must be considered that he was an extraordinary prophet, intrusted with a power in some sort superior to that of Jehoram, and had authority to control and rebuke him in the name of the King of kings.

To take away mine head to kill me, before he hear what I have to say.

Hold him fast not the king, but the messenger, who was last mentioned; that he may not break in upon me, and take away my life, before the king comes.

Is not the sound of his master’ s feet behind him? you shall not need to hold him long, for the king is just at his heels, coming, as is probable, either to recall his rash and furious sentence, or at least to debate the matter with the prophet, and to procure relief.

Poole: 2Ki 6:33

Unto him to wit, to the door, where also we are to understand that he was held fast, that he could not come at the prophet till the king came, as the prophet had commanded them to do.

He said either, first, The messenger, in the king’ s name and words. Or, secondly, The king himself, who, though not here named, may be presumed to be present, both by the prophet’ s prediction of his speedy coming, and by the presence of the lord on whose hand the king leaned , 2Ki 7:2 . This evil; this dreadful famine, which is now so extreme that women are forced to eat their own children.

Is of the Lord he hath inflicted it, and (for aught that I see) he will not remove it. Thus he lays all the blame upon God, not, as he ought, upon his own and his mother’ s wickedness, which provoked God, who doth not willingly afflict, to send this heavy judgment upon him.

What should I wait for the Lord any longer? thou biddest me wait upon God for help; but I perceive I may wait long enough before deliverance comes; I am weary with waiting, I can wait no longer.

Haydock: 2Ki 6:23

Meats. So the apostle orders us to treat our enemies, Romans xii. 20. ---

The robbers, these soldiers, who were dismissed. (Haydock) ---

No more, ( ultra ) or, "no farther." (Haydock) during this war, or in small troops; but, a little later, Benadad came with all his forces to besiege Samaria. (Tirinus) ---

He was enraged at Eliseus and Joram, as if they despised his power. (Salien)

Haydock: 2Ki 6:25

In Samaria. It had raged in all the country above three years, (Salien) and continued other four, chap. viii. 1. The continuance of the siege added fresh horrors. ---

Pieces is not expressed in Hebrew: a sicle is understood. (Haydock) ---

Lyranus supposes that the whole ass was sold for about 38 crowns, (Haydock) or 130 livres; as we say commonly, "so much a head." But interpreters generally assert that the price of the head alone is given; which shews more forcibly the greatness of the famine. On other occasions the animal could not be eaten by the Jews. Artaxerxes was forced to kill his beasts of burden; and an ass's head was then sold for 60 drachms, or 25 livres. When Hannibal besieged Casilinum, a mouse (or rat) was sold for above 70, or for 200 denari. (Pliny, [Natural History?] viii. 57.) (V. Max. vii. 6, 3.) ---

Cabe. Sufficient measure of corn for a man's daily sustenance. (Menochius) ---

The fourth part would be about a gill. (Haydock) ---

Dung. Bochart maintains that "chick-peas" are designated. The Arabic usnen and kali, "pigeon or sparrows' dung," are real eatables. Those who suppose that the Samaritans bought the dung of pigeons to use as salt or for food, or to burn, or to manure the earth, &c., produce not satisfactory reasons; no more than the Rabbins, who pretend that the corn which they had picked up was taken from their crop. (Tr. Megil. 3., and the Scholastic History.) Junius and Fuller would translate "belly," which is refuted by Bochart. (Anim. T. ii. B. i. 7.) Very disgusting things have often been used through extreme hunger, (Grotius) and some sort of birds' dung is said to fatten oxen and swine. (Varro 38.; Pliny xvii. 9.) ---

But what nutriment can there be in that of pigeons, that people should go to buy it? (Calmet) ---

Houbigant understands a sort of peas is meant. (Haydock) ---

The Hebrews called them kali when they were parched; and such food was very common, 2 Kings xvii. 28. (Bellon. ii. 53, and 99.) (Calmet)

Haydock: 2Ki 6:29

Eat him. Strange cruelty! foretold [in] Deuteronomy xxviii. 53, and again verified at Jerusalem, Ezechiel v. 10.

Haydock: 2Ki 6:30

Passed by, without punishing such a horrid crime, as he esteemed his own sins the occasion of it. (Menochius) ---

Flesh. Behold the advantage to be derived from afflictions! They make the most hardened enter into sentiments of humility and penance. (Calmet) ---

Abulensis thinks that God was pleased to cause the siege to be raised, to reward this act; as a similar one of Joram's father had merited a delay and mitigation of punishment, (Haydock) 3 Kings xxi. 27. (Salien)

Haydock: 2Ki 6:31

Day. This was said in a fit of sudden passion, which may give us reason to conclude that the repentance was insincere, or of short duration. (Haydock) ---

The king supposed that he Eliseus could remedy the evil: but God was not moved by his prayers to grant such a favour, till all were convinced that human aid was fruitless. (Calmet) ---

The prophet might have answered Joram in the words of Elias, 3 Kings xviii. 18. (Menochius) ---

Probably he had dissuaded the king from making peace. (Tirinus)

Haydock: 2Ki 6:32

Murderer. Achab had slain Naboth, and Jezabel had destroyed the prophets. (Calmet)

Haydock: 2Ki 6:33

And he, Joram, (Menochius, &c.) after (Haydock) his messenger. (Estius) (Piscator) ---

What, &c. All is desperate; (Calmet) our miseries cannot increase. (Menochius) ---

I have nothing now to fear or to hope for. (Salien)

Gill: 2Ki 6:23

And he prepared great provision for them,.... Or a great feast, as the Targum; so obedient was he to the prophet's orders:

and when they had eaten and drank; and refreshed themselves, which they needed, having marched all night and that morning from place to place:

he sent them away; that is, the king of Israel dismissed them:

and they went to their master; the king of Syria, but without the prophet Elisha they were sent to fetch:

so the bands of Syria came no more into the land of Israel; not as yet, or for some time; or rather the sense is, that the Syrians came not any more in small bodies, as troops of robbers making excursions, and carrying off booty in a private manner, and by surprise; but afterwards came with a large army in an open hostile manner, as follows.

Gill: 2Ki 6:24

And it came to pass after this, that Benhadad king of Syria gathered all his host,.... Still retaining a grudge and enmity against Israel, and not at all softened by the kind and humane treatment his forces had met with, when in the hands of Israel; and finding he could do nothing in a secret way, by ambush, mustered all his forces together, to try what he could by open war:

and went up, and besieged Samaria; Jehoram king of Israel not being able to stop him till he came to his capital, which he laid close siege to.

Gill: 2Ki 6:25

And there was a great famine in Samaria,.... No care, perhaps, having been taken to lay up stores against a siege:

and, behold, they besieged it until an ass's head was sold for fourscore pieces of silver; shekels, as the Targum explains the word in the next clause, which amounted to about nine or ten pounds of our money; a great price for the head of such a creature, by law unclean, its flesh disagreeable, and of that but very little, as is on an head:

and the fourth part of a cab of doves' dung for five pieces of silver; some of the Jewish writers say ^h, this was bought for fuel, which was scarce: Josephus says ⁱ, for salt, and so Procopious Gazaeus, and Theodoret; others, for dunging the lands, which is the use of it in Persia ^k for melons; neither of which are probable; most certainly it was for food; but as doves' dung must be not only disagreeable, but scarce affording any nourishment, something else must be meant; some have thought that the grains found in their crops, or in their excrements, undigested, and picked out, are meant; and others, their crops or craws themselves, or entrails; but Bochart ^l is of opinion, that a sort of pulse is meant, as lentiles or vetches, much the same with the kali or parched corn used in Israel, see 1Sa 17:17 and a recent traveller ^m observes, that the leblebby of the Arabs is very probably the kali, or parched pulse, of the Scriptures, and has been taken for the pigeons' dung mentioned at the siege of Samaria; and indeed as the "cicer" (a sort of peas or pulse) is pointed at one end, and acquires an ash colour by parching, the first of which circumstances answers to the figure, the other to the usual colour of pigeons' dung, the supposition is by no means to be disregarded: a "cab" was a measure with the Jews, which held the quantity of twenty four egg shells; according to Godwin ⁿ, it answered to our quart, so that a fourth part was half a pint; and half a pint of these lentiles, or vetches, or parched pulse, was sold for eleven or twelve shillings.

Gill: 2Ki 6:26

And as the king of Israel was passing by upon the wall, &c. To spy out the motion and situation of the enemy, and to give orders for the annoyance of them, and to see that his soldiers did their duty:

there cried a woman to him, saying, help, my lord, O king; desired his assistance and help in a cause depending between her and another woman.

Gill: 2Ki 6:27

And he said, if the Lord do not help thee, whence shall I help thee?.... Mistaking her meaning, as if she prayed him to relieve her hunger; the margin of our Bible is, "let not the Lord save thee"; and so some understand it as a wish that she might perish; and so Josephus ^o, that being wroth, he cursed her in the name of God:

out of the barn floor, or out of the winepress? when neither of them afforded anything; no corn was to be had from the one, nor wine from the other, no, not for his own use, and therefore how could he help her out of either?

Gill: 2Ki 6:28

And the king said unto her, what aileth thee?.... His passion subsiding, or pitying her as in distress, and supposing that there might be something particular and pressing in her case:

and she answered:

this woman said unto me; who was now with her, and to whom she pointed:

give thy son, that we may eat him today, and we will eat my son tomorrow; and this was agreed to between them, that first one should be eaten, and then the other, and that they should feed upon one as long as it would last, and then on the other; for it is not to be limited precisely to a day and tomorrow.

Gill: 2Ki 6:29

So we boiled my son, and did eat him,.... Thus what was predicted, by way of threatening, began to be accomplished, Deu 28:53; see Gill on Deu 28:53, and of which there were other instances of a like kind at the siege of Jerusalem, both by Nebuchadnezzar and Vespasian:

and I said unto her on the next day; after her child had been wholly ate up:

give thy son, that we may eat him; according to agreement:

and she hath hid her son; either to save him alive, or to eat him herself alone.

Gill: 2Ki 6:30

And it came to pass, when the king heard the words of the woman, that he rent his clothes,.... At the horror of the fact reported, and through grief that his people were brought into such distress through famine:

and he passed by upon the wall; returning to his palace:

and the people looked, and, behold, he had sackcloth upon his flesh; which, in token of humiliation for averting the calamities he was under, he had put there before, and now was seen through the rending of his clothes.

Gill: 2Ki 6:31

Then he said, God do so and more also to me,.... He swore and made dreadful imprecations:

if the head of Elisha the son of Shaphat shall stand on him this day; imputing the sore famine to him, because he had foretold it, and did not pray for the removal of it, as he might; and perhaps had advised and encouraged the king to hold out the siege, which had brought them to this extremity, and therefore was enraged at him.

Gill: 2Ki 6:32

And Elisha sat in his house,.... In Samaria:

and the elders sat with him; not the elders of the city, or the magistrates thereof, but his disciples, as Josephus says ^p, the eldest of them, whom he admitted to greater familiarity and converse with him:

and the king sent a man from before him; to execute what he had sworn should be done that day to the prophet:

but ere the messenger came to him, he said to the elders, see ye how this son of a murderer hath sent to take away mine head? which he knew by a spirit of prophecy, and spoke of it before the executioner came; he calls Joram the son of a murderer, because of his mother Jezebel, who killed Naboth, and the prophets of the Lord, and to which his father Ahab also consented, and therefore might be so called too; and he intimates hereby that he was of the same temper and disposition, and as the above oath, and his orders, showed:

look when the messenger cometh, shut the door, and hold him fast at the door; and not suffer him to come in:

is not the sound of his master's feet behind him? that is, of Joram king of Israel, who followed the messenger, either to listen and hear what the prophet would say unto him; or repenting of his order, as Josephus ^q thinks, he followed him to prevent the execution.

Gill: 2Ki 6:33

And while he yet talked with them,.... Elisha with the elders:

behold, the messenger came down unto him; sent by the king:

and he said; either the messenger in the king's name, or rather the king, who was at his heels, and came to the door before the messenger was let in, who was detained; and therefore it is most probable the king went in first; for that was the intention of Elisha in holding the messenger, not to save his own life, but that the king, who was following, might hear what he had to say; and whom he advised to wait for the Lord, and his appearance, for deliverance: in answer to which he said:

behold, this evil is of the Lord, what should I wait for the Lord any longer? this calamity is from him, and he is determined upon the ruin of my people, and there is no hope; this he said as despairing, and so resolving to hold out the siege no longer.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 6:23

¹ tn Or “held a great feast.”

² tn Heb “they went back.”

NET Notes: 2Ki 6:24

¹ tn Heb “went up.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 6:25

¹ tn Heb “and there was a great famine in Samaria.”

² tn Heb “and look, [they] were besieging it until.”

³ tn Heb “eighty, silver.” The unit of measurement is omitted.

⁴ sn A kab was a unit of dry measure, equivalent to approximately one quart.

⁵ tn The consonantal text (Kethib) reads, “dove dung” (חֲרֵייוֹנִים, khareyonim), while the marginal reading (Qere) has “discharge” (דִּבְיוֹנִים, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that “dove’s dung” was a popular name for the inedible husks of seeds.

⁶ tn Heb “five, silver.” The unit of measurement is omitted.

NET Notes: 2Ki 6:27

¹ tn Heb “From where can I help you, from the threshing floor or the winepress?” The rhetorical question expresses the king’s frustration. He has no grain or wine to give to the masses.

NET Notes: 2Ki 6:30

¹ tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”

NET Notes: 2Ki 6:31

¹ tn Heb “So may God do to me, and so may he add.”

² tn Heb “if the head of Elisha son of Shaphat stays on him today.”

NET Notes: 2Ki 6:32

¹ tn Heb “and the elders were sitting with him.”

² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

³ tn Heb “sent a man from before him, before the messenger came to him.”

⁴ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁵ tn Heb “elders.”

⁶ tn Heb “Do you see that this son of an assassin has sent to remove my head?”

⁷ tn Heb “Is not the sound of his master’s footsteps behind him?”

NET Notes: 2Ki 6:33

¹ tn The Hebrew text also has “look” here.

² tn Heb “came down to him.”

³ tn Heb “Look, this is a disaster from the Lord.”

Geneva Bible: 2Ki 6:23

And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no ^{( m )} more into the land of Israel.

^{( m )} For this gentle intreaty and the miracle wrought by the prophet, did more for peace than if they had been overcome in battle for they did not return at that time to fight against Israel, or in that king's days.

Geneva Bible: 2Ki 6:25

And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was [sold] for fourscore [pieces] of silver, and the fourth part of a cab of dove's ^{( n )} dung for five [pieces] of silver.

^{( n )} The Hebrews write, that they burned it in the seige for lack of wood.

Geneva Bible: 2Ki 6:27

And he said, If the LORD do not help thee, whence shall I help thee? out of the ^{( o )} barnfloor, or out of the winepress?

^{( o )} Meaning, any kind of food as corn and wine.

Geneva Bible: 2Ki 6:30

And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, [he had] sackcloth within ^{( p )} upon his flesh.

^{( p )} Thus hypocrites when they feel God's judgments think to please him with outward ceremonies whom in prosperity they will not know.

Geneva Bible: 2Ki 6:32

But Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a ^{( q )} murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master's feet behind him?

^{( q )} Meaning, Jehoram Ahab's son, who killed the prophets and caused Naboth to be stoned.

Geneva Bible: 2Ki 6:33

And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil [is] of the LORD; what ^{( r )} should I wait for the LORD any longer?

^{( r )} So the wicked fall into a rage and desperation, if they do not find a quick remedy for their afflictions.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 6:1-33

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

8 He discloses the king of Syria's counsel.

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

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

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

30 The king sends to slay Elisha.

MHCC: 2Ki 6:13-23

What Elisha said to his servant is spoken to all the faithful servants of God, when without are fightings, and within are fears. Fear not, with that fear which has torment and amazement; for they that are with us, to protect us, are more than they that are against us, to destroy us. The eyes of his body were open, and with them he saw the danger. Lord, open the eyes of our faith, that with them we may see thy protecting hand. The clearer sight we have of the sovereignty and power of Heaven, the less we shall fear the troubles of earth. Satan, the god of this world, blinds men's eyes, and so deludes them unto their own ruin; but when God enlightens their eyes, they see themselves in the midst of their enemies, captives to Satan, and in danger of hell, though, before, they thought their condition good. When Elisha had the Syrians at his mercy, he made it appear that he was influenced by Divine goodness as well as Divine power. Let us not be overcome of evil, but overcome evil with good. The Syrians saw it was to no purpose to try to assault so great and so good a man.

MHCC: 2Ki 6:24-33

Learn to value plenty, and to be thankful for it; see how contemptible money is, when in time of famine it is so freely parted with for any thing that is eatable! The language of Jehoram to the woman may be the language of despair. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins, this was one, that they should eat the flesh of their own children, Deu 28:53-57. The truth and the awful justice of God were displayed in this horrible transaction. Alas! what miseries sin has brought upon the world! But the foolishness of man perverts his way, and then his heart frets against the Lord. The king swears the death of Elisha. Wicked men will blame any one as the cause of their troubles, rather than themselves, and will not leave their sins. If rending the clothes, without a broken and contrite heart, would avail, if wearing sackcloth, without being renewed in the spirit of their mind, would serve, they would not stand out against the Lord. May the whole word of God increase in us reverent fear and holy hope, that we may be stedfast and immovable, always abounding in the work of the Lord, knowing that our labour is not in vain in the Lord.

Matthew Henry: 2Ki 6:13-23

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

II. The grievous fright which the prophet's servant was in, when he perceived the city surrounded by the Syrians, and the effectual course which the prophet took to pacify him and free him from his fears. It seems, Elisha accustomed his servant to rise early, that is the way to bring something to pass, and to do the work of a day in its day. Being up, we may suppose he heard the noise of soldiers, and thereupon looked out, and was aware of an army compassing the city (2Ki 6:15), with great assurance no doubt of success, and that they should have this troublesome prophet in their hands presently. Now observe, 1. What a consternation he was in. He ran straight to Elisha, to bring him an account of it: " Alas, master! "(said he) " what shall we do? We are undone, it is to no purpose to think either of fighting or flying, but we must unavoidably fall into their hands."Had he but studied David's Psalms, which were then extant, he might have learnt not to be afraid of 10,000 of people (Psa 3:6), no, not of a host encamped against him, Psa 27:3. Had he considered that he was embarked with his master, by whom God had done great things, and whom he would not now leave to fall into the hands of the uncircumcised, and who, having saved others, would no doubt save himself, he would not have been thus at a loss. If he had only said, What shall I do? it would have been like that of the disciples: Lord, save us, we perish; but he needed not to include his master as being in distress, nor to say, What shall we do? 2. How his master quieted him, (1.) By word. What he said to him (2Ki 6:16) is spoken to all the faithful servants of God, when without are fightings and within are fears: " Fear not with that fear which has torment and amazement, for those that are with us, to protect us, are more than those that are against us, to destroy us - angels unspeakably more numerous - God infinitely more powerful."When we are magnifying the causes of our fear we ought to possess ourselves with clear, and great, and high thoughts of God and the invisible world. If God be for us, we know what follows, Rom 8:31. (2.) By vision, 2Ki 6:17. [1.] It seems Elisha was much concerned for the satisfaction of his servant. Good men desire, not only to be easy themselves, but to have those about them easy. Elisha had lately parted with his old man, and this, having newly come into his service, had not the advantage of experience; his master was therefore desirous to give him other convincing evidence of that omnipotence which employed him and was therefore employed for him. Note, Those whose faith is strong ought tenderly to consider and compassionate those who are weak and of a timorous spirit, and to do what they can to strengthen their hands. [2.] He saw himself safe, and wished no more than that his servant might see what he saw, a guard of angels round about him; such as were his master's convoy to the gates of heaven were his protectors against the gates of hell - chariots of fire, and horses of fire. Fire is both dreadful and devouring; that power which was engaged for Elisha's protection could both terrify and consume the assailants. As angels are God's messengers, so they are his soldiers, his hosts (Gen 32:2), his legions, or regiments, (Mat 26:53), for the good of his people. [3.] For the satisfaction of his servant there needed no more than the opening of his eyes; that therefore he prayed for, and obtained for him: Lord, open his eyes that he may see. The eyes of his body were open, and with them he saw the danger. "Lord, open the eyes of his faith, that with them he may see the protection we are under."Note, First, The greatest kindness we can do for those that are fearful and faint-hearted is to pray for them, and so to recommend them to the mighty grace of God. Secondly, The opening of our eyes will be the silencing of our fears. In the dark we are most apt to be frightened. The clearer sight we have of the sovereignty and power of heaven the less we shall fear the calamities of this earth.

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

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

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

Matthew Henry: 2Ki 6:24-33

This last paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded. Here is,

I. The siege which the king of Syria laid to Samaria and the great distress which the city was reduced to thereby. The Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears without any provocation, sought the destruction of it, 2Ki 6:24. There are base spirits that can never feel obliged. The country, we may suppose, was plundered and laid waste when this capital city was brought to the last extremity, 2Ki 6:25. The dearth which had of late been in the land was probably the occasion of the emptiness of their stores, or the siege was so sudden that they had not time to lay in provisions; so that, while the sword devoured without, the famine within was more grievous (Lam 4:9): for, it should seem, the Syrians designed not to storm the city, but to starve it. So great was the scarcity that an ass's head, that has but little flesh on it and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse corn, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for anything that is eatable.

II. The sad complaint which a poor woman had to make to the king, in the extremity of the famine. He was passing by upon the wall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him, Help, my lord, O king! 2Ki 6:26. Whither should the subject, in distress, go for help but to the prince, who is, by office, the protector of right and the avenger of wrong? He returns but a melancholy answer (2Ki 6:27): If the Lord do not help thee, whence shall I? Some think it was a quarrelling word, and the language of his fretfulness: "Why dost thou expect anything from me, when God himself deals thus hardly with us?"Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all. We must take heed of being made cross by afflictive providences. It rather seems to be a quieting word: "Let us be content, and make the best of our affliction, looking up to God, for, till he help us, I cannot help thee."1. He laments the emptiness of the floor and the wine-press. These were not as they had been; even the king's failed. We read (2Ki 6:23) of great provisions which he had a command, sufficient for the entertainment of an army, yet now he has not wherewithal to relieve one poor woman. Scarcity sometimes follows upon great plenty; we cannot be sure that tomorrow shall be as this day, Isa 56:12; Psa 30:6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her (2Ki 6:28): " What ails thee? Is there anything singular in thy case, or dost thou fare worse than thy neighbours?"Truly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first and then her neighbour's; hers was eaten (who can think of it without horror?) and now her neighbour hid hers, 2Ki 6:28, 2Ki 6:29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins this was one (Deu 28:53-57), that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.

III. The king's indignation against Elisha upon this occasion. He lamented the calamity, rent his clothes, and had sackcloth upon his flesh (2Ki 6:30), as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he did not lament his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he was not sensible that his ways and his doings had procured this to himself; this is his wickedness, for it is bitter. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal and of the groves, he swears the death of Elisha, 2Ki 6:31. Why, what is the matter? What had Elisha done? his head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault was laid on the Christians, and they were doomed to destruction. Christianos ad leones - Away with the Christians to the lions. Perhaps Jehoram was in this heat against Elisha because he had foretold this judgment, or had persuaded him to hold out, and not surrender, or rather because he did not, by his prayers, raise the siege, and relieve the city, which he though he could do but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.

IV. The foresight Elisha had of the king's design against him, 2Ki 6:32. He sat in his house well composed, and the elders with him, well employed no doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may suppose. The same spirit of prophecy that enabled Elisha to tell him what was done at a distance authorized him to call the king the son of a murderer, which, unless we could produce such an extraordinary commission, it is not for us to initiate; far be it from us to despise dominion and to speak evil of dignities. He appealed to the elders whether he had deserved so ill at the king's hands: "See whether in this he be not the son of a murderer?"For what evil had Elisha done? He had not desired the woeful day, Jer 17:16.

V. The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha. He seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandoned himself to despair (2Ki 6:33): This evil is of the Lord. Therein his notions were right and well applied; it is a general truth that all penal evil is of the Lord, as the first cause, and sovereign judge (Amo 3:6), and this we ought to apply to particular cases: if all evil, then this evil, whatever it is we are now groaning under, whoever are the instruments, God is the principal agent of it. But his inference from this truth was foolish and wicked: What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it: "I will neither fear worse nor expect better, for worse cannot come and better never will come: we are all undone, and there is no remedy."It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all those that wait for him.

Keil-Delitzsch: 2Ki 6:21-23

Elisha forbade king Joram to slay the enemy that he had brought to him, because he had not taken them prisoners in war, and recommended him to treat them hospitably and then let them return to their lord. The object of the miracle would have been frustrated if the Syrians had been slain. For the intention was to show the Syrians that they had to do with a prophet of the true God, against whom no human power could be of any avail, that they might learn to fear the almighty God. Even when regarded from a political point of view, the prophet's advice was more likely to ensure peace than the king's proposal, as the result of 2Ki 6:23 clearly shows. The Syrians did not venture any more to invade the land of Israel with flying parties, from fear of the obvious protection of Israel by its God; though this did not preclude a regular war, like that related in the following account. For אבי see the Comm. on 2Ki 5:13. וגו שׁבית האשׁר : "art thou accustomed to slay that which thou hast taken captive with sword and bow?"i.e., since thou dost not even slay those whom thou hast made prisoners in open battle, how wouldst thou venture to put these to death? כּרה להם יכרה , he prepared them a meal. כּרה is a denom . from כּרה , a meal, so called from the union of several persons, like coena from κοινή (vid., Dietr. on Ges. Lex. s. v . כרה ).

Keil-Delitzsch: 2Ki 6:24-33

After this there arose so fearful a famine in Samaria on the occasion of a siege by Benhadad, that one mother complained to the king of another, because she would not keep her agreement to give up her son to be eaten, as she herself had already done.

2Ki 6:25

The famine became great - till an ass's head was worth eighty shekels of silver, and a quarter of a cab of dove's dung was worth five shekels. היה בּ , to become for = to be worth. The ass was an unclean animal, so that it was not lawful to eat its flesh. Moreover the head of an ass is the most inedible part of the animal. Eighty shekels were about seventy thalers (£10, 10s. - Tr.), or if the Mosaic bekas were called shekels in ordinary life, thirty-five thalers (£5, 5s.; see Bertheau, Zur Gesch. der Isr. p. 49). According to Thenius, a quarter of a cab is a sixth of a small Dresden measure ( Mässchen ), not quite ten Parisian cubic inches. Five shekels: more than four thalers (twelve shillings), or more than two thalers (six shillings). The Chetbib חרייונים is to be read יונים , excrementa columbarum , for which the Keri substitues the euphemistic יונים , fluxus , profluvium columbarum . The expression may be taken literally, since dung has been known to be collected for eating in times of terrible famine (vid., Joseph. Bell . Jud . v. 13, 7); but it may also be figuratively employed to signify a very miserable kind of food, as the Arabs call the herba Alcali Arab. s̆nân , i.e., sparrow's dung, and the Germans call Asa foetida Teufelsdreck . But there is no ground for thinking of wasted chick-pease, as Bochart ( Hieroz. ii. p. 582, ed. Ros.) supposes (see, on the other hand, Celsii Hierobot. ii. p. 30ff.).

(Note: Clericus gives as a substantial parallel the following passage from Plutarch ( Artax . c. 24): "he only killed the beasts of burden, so that the head of an ass was hardly to be bought for sixty drachmae;"and Grotius quote the statement in Plin. h. n. viii. 57, that when Casalinum was besieged by Hannibal a mouse was sold for 200 denaria .)

2Ki 6:26

As the king was passing by upon the wall to conduct the defence, a woman cried to him for help; whereupon he replied: אל־יושׁעך יי , "should Jehovah not help thee, whence shall I help thee? from the threshing-floor or from the wine-press?"It is difficult to explain the אל which Ewald (§355, b .) supposes to stand for אם לא . Thenius gives a simpler explanation, namely, that it is a subjective negation and the sentence hypothetical, so that the condition would be only expressed by the close connection of the two clauses (according to Ewald, §357). "From the threshing-floor or from the wine-press?"i.e., I can neither help thee with corn nor with wine, cannot procure thee either food or drink. He then asked her what her trouble was; upon which she related to him the horrible account of the slaying of her own child to appease her hunger, etc.

2Ki 6:30

The king, shuddering at this horrible account, in which the curses of the law in Lev 26:29 and Deu 28:53, Deu 28:57 had been literally fulfilled, rent his clothes; and the people then saw that he wore upon his body the hairy garment of penitence and mourning, מבּית , within, i.e., beneath the upper garment, as a sign of humiliation before God, though it was indeed more an opus operatum than a true bending of the heart before God and His judgment. This is proved by his conduct in 2Ki 6:31. When, for example, the complaint of the woman brought the heart-breaking distress of the city before him, he exclaimed, "God do so to me ... if the head of Elisha remain upon him to-day."Elisha had probably advised that on no condition should the city be given up, and promised that God would deliver it, if they humbled themselves before Him in sincere humility and prayed for His assistance. The king thought that he had done his part by putting on the hairy garment; and as the anticipated help had nevertheless failed to come, he flew into a rage, for which the prophet was to pay the penalty. It is true that this rage only proceeded from a momentary ebullition of passion, and quickly gave place to a better movement of his conscience. The king hastened after the messenger whom he had sent to behead Elisha, for the purpose of preventing the execution of the murderous command which he had given in the hurry of his boiling wrath (2Ki 6:32); but it proves, nevertheless, that the king was still wanting in that true repentance, which would have sprung from the recognition of the distress as a judgment inflicted by the Lord. the desperate deed, to which his violent wrath had impelled him, would have been accomplished, if the Lord had not protected His prophet and revealed to him the king's design, that he might adopt defensive measures.

2Ki 6:32

The elders of the city were assembled together in Elisha's house, probably to seek for counsel and consolation; and the king sent a man before him (namely, to behead the prophet); but before the messenger arrived, the prophet told the elders of the king's intention: "See ye that this son of a murderer (Joram, by descent and disposition a genuine son of Ahab, the murderer of Naboth and the prophets) is sending to cut off my head?"and commanded them to shut the door against the messenger and to force him back at the door, because he already heard the sound of his master's feet behind him. These measures of Elisha, therefore, were not dictated by any desire to resist the lawful authorities, but were acts of prudence by which he delayed the execution of an unrighteous and murderous command which had been issued in haste, and thereby rendered a service to the king himself. - In 2Ki 6:33 we have to supply from the context that the king followed close upon the messenger, who came down to Elisha while he was talking with the elders; and he (the king) would of course be admitted at once. For the subject to ויּאמר is not the messenger, but the king, as is evident from 2Ki 7:2 and 2 Kings 17. The king said: "Behold the calamity from the Lord, why shall I wait still further for the Lord?"- the words of a dispairing man, in whose soul, however, there was a spark of faith still glimmering. The very utterance of his feelings to the prophet shows that he had still a weak glimmer of hope in the Lord, and wished to be strengthened and sustained by the prophet; and this strengthening he received.

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

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

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

Constable: 2Ki 6:8-23

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

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

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

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

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

Constable: 2Ki 6:24--8:1

God's ability to preserve and provide for His people through famine 6:24-7:20

Aram's cessation of hostilities resumed after some time (v. 24; cf. v. 23), perhaps between 845 and 841 B.C.⁴³ The famine in Samaria resulted from the siege that was a punishment from the Lord for Israel's apostasy (cf. Lev. 26:27-29; Deut. 28:52-53, 57; Ezek. 5:10). "Dove's dung" (v. 25) is probably a better translation of the Hebrew word hiryyownim than "seed pods" (NIV).⁴⁴ The two mothers who approached King Jehoram recall the two mothers who asked King Solomon for justice (1 Kings 3:16-28), but now the situation was more serious. Individuals could always appeal directly to the king.⁴⁵ Yahweh forced Jehoram to acknowledge His superiority over him (v. 27), but the king did not submit to God's authority. The Mosaic Law had warned of the extreme distress the Israelites were experiencing (v. 29; cf. Lev. 26:29; Deut. 28:53). The sackcloth Jehoram wore represented repentance, but that repentance was very superficial (v. 30; cf. vv. 31, 33). As Jezebel had threatened to kill Elijah, her son now threatened Elisha (v. 31; cf. 1 Kings 19:2).

Jehoram planned to murder Elisha as his father Ahab had murdered Naboth (v. 32; cf. 1 Kings 21:1-16). He also grew impatient with the Lord as Saul had grown impatient with Samuel (v. 33; cf. 1 Sam. 15:11). We see the king's real wickedness in his behavior.

Jehoram's officer did not believe Yahweh could, much less would, do what Elisha predicted (7:1-2). In this he represented many others in Israel who had abandoned Yahweh for Baal.

The four lepers likewise represented many in Israel whose hopeless destiny was death because of their uncleanness (v. 3). They were, however, the undeserving recipients of God's grace. They became the source of blessing (life) to others when they reported what God had graciously provided for all the hopeless Samaritans (vv. 9-10). Understandably many preachers have used them as examples of sinners saved by grace.

God dispersed the besieging Aramean army supernaturally (v. 6; cf. 2:11; 6:17). He accomplished this deliverance through no work of those whom He saved.

Rather than asking Elisha what was going on (v. 12; cf. 6:21) Jehoram relied on his own wisdom, but that gave him no comfort. The writer concluded this story by emphasizing the judgment the royal officer experienced for his unbelief (vv. 17-20). His fate as God had previously announced happened exactly as predicted (vv. 17-18). Such would be the destiny of all in Israel who refused to believe what God had said in His Law and through His prophets.

Chapter 7 is one of many sections in Scripture composed in a chiastic literary structure that stresses a particular point in the story. We could outline it as follows.

A The royal officer's unbelief vv. 1-2a

B Elisha's prediction of relief v. 2b

C The lepers' decision vv. 3-5

D Yahweh's salvation v. 6

C' The leper's deliverance vv. 7-10

B' The fulfillment of Elisha's prediction vv. 11-15

A' The royal officer's judgment vv. 16-20

This structure emphasizes the central element, Yahweh's salvation, and teaches other lessons in concentric circles of significance. These points include the role of the lepers in bringing news of deliverance to the doomed Samaritans. They were evangelists in the truest sense. The value of God's revelation is another lesson as is the folly of rejecting that revelation.

Guzik: 2Ki 6:1-33

2 Kings 6 - God's Protection of Elisha

A. The recovery of the axe head.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. God protects Elisha from the Syrians.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So when the Syrians came down to him, Elisha prayed to the LORD, and said, "Strike this people, I pray, with blindness." And He struck them with blindness according to the word of Elisha. Now Elisha said to them, "This is not the way, nor is this the city. Follow me, and I will bring you to the man whom you seek." But he led them to Samaria. So it was, when they had come to Samaria, that Elisha said, "LORD, open the eyes of these men, that they may see." And the LORD opened their eyes, and they saw; and there they were, inside Samaria! Now when the king of Israel saw them, he said to Elisha, "My father, shall I kill them? Shall I kill them?" But he answered, "You shall not kill them. Would you kill those whom you have taken captive with your sword and your bow? Set food and water before them, that they may eat and drink and go to their master." Then he prepared a great feast for them; and after they ate and drank, he sent them away and they went to their master. So the bands of Syrian raiders came no more into the land of Israel.

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

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

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

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

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

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

C. The siege of Samaria.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: 2 Kings (Book Introduction)

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

JFB: 2 Kings (Outline)

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

TSK: 2 Kings (Book Introduction)

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

TSK: 2 Kings 6 (Chapter Introduction)

Overview

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

Poole: 2 Kings 6 (Chapter Introduction)

KINGS CHAPTER 6

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

MHCC: 2 Kings 6 (Chapter Introduction)

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

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

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

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

Matthew Henry: 2 Kings (Book Introduction)

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

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

Matthew Henry: 2 Kings 6 (Chapter Introduction)

In this chapter we have, I. A further account of the wondrous works of Elisha. 1. His making iron to swim (2Ki 6:1-7). 2. His disclosing to the king of Israel the secret counsels of the king of Syria (2Ki 6:8-12). 3. His saving himself out of the hands of those who were sent to apprehend him (2Ki 6:13-23). II. The besieging of Samaria by the Syrians and the great distress the city was reduced to (2Ki 6:24-33). The relief of it is another of the wonders wrought by Elisha's word, which we shall have the story of in the next chapter. Elisha is still a great blessing both to church and state, both to the sons of the prophets and to his prince.

Constable: 2 Kings (Book Introduction)

Introduction

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

Message¹

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

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

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

Notice first the revelation of this book concerning human failure.

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

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

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

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

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

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

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

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

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

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

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

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. The surviving kingdom chs. 18-25

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

1. Hezekiah's goodness 18:1-12

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

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

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

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

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

8. Hezekiah's death 20:20-21

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

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

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

1. Josiah's goodness 22:1-2

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

3. Josiah's death 23:28-30

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

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

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

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

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

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

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

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

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

Gill: 2 Kings 6 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 6

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