Text -- 2 Kings 7:1 (NET)

7:1 Elisha replied, “Hear the word of the Lord! This is what the Lord says, ‘About this time tomorrow a seah of finely milled flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 7:1

Heb. Seah, a measure containing six cabs, or about a peck and pottle of our measure.

JFB: 2Ki 7:1

This prediction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram (2Ki 7:18).

JFB: 2Ki 7:1

This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price.

JFB: 2Ki 7:1

Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.

Clarke: 2Ki 7:1

To-morrow about this time - This was in reply to the desponding language of the king, and to vindicate himself from the charge of being author of this calamity. See the end of the preceding chapter, 2Ki 6:33 (note)

Clarke: 2Ki 7:1

A measure of fine flour - for a shekel - A seah of fine flour: the seah was about two gallons and a half; the shekel, two shillings and four-pence at the lowest computation. A wide difference between this and the price of the ass’ s head mentioned above.

TSK: 2Ki 7:1

Elisha said : See note on 2Ki 6:33, and see note on 2Ki 20:16. 1Ki 22:19; Isa 1:10; Eze 37:4

To morrow : 2Ki 7:18, 2Ki 7:19; Exo 8:23, Exo 9:5, Exo 9:6, Exo 14:13, Exo 16:12; Jos 3:5; 1Sa 11:9; Psa 46:5

a measure of fine flour : A seah of flourcaps1 . tcaps0 he seah was about two gallons and a half; the shekel 2s. 4d. at the lowest computationcaps1 . acaps0 wide difference between this and the price of the ass’ s head. 2Ki 6:25; Rev 6:6

of barley : 2Ki 4:42; Joh 6:9

in the gate of Samaria : From this it appears that the gates were not only used as courts of judicature, but as market-places. So Mr. Morier observes: ""In our rides we usually went out of the town at the Derwazeh Shah Abdul Azeem , or the gate leading to the village of Shah Abdul Azeem, where a market was held every morning, particularly of horses, mules, asses, and camels. At about sun-rise, the owners of the animals assemble and exhibit them for sale. But besides, here were sellers of all sorts of goods, in temporary shops and tents, and this, perhaps, will explain the custom alluded to in 2Ki 7:18.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 7:1

The division between the chapters is most awkward here. Elisha, in this verse, replies to the king’ s challenge in 2Ki 6:33 - that his God, Yahweh, will give deliverance in the space of a day. On the morrow, by the same time in the day, the famine will have ceased, and food will be even cheaper than usual.

A measure of fine flour - literally, "a seah of fine flour;"about a peck and a half.

For a shekel - About 2 shillings 8 12 d.

Two measures of burley - Or, "two seahs of barley;"about three pecks.

In the gate - The "gates,"or "gateways,"of Eastern towns are favorite places for the despatch of various kinds of business. It would seem that at Samaria one of the gates was used for the grain market.

Poole: 2Ki 7:1

Elisha said either to the messenger, to be reported to the king; or rather, to the king, being then come to him, as it is expressed, 1Ki 7:18 ; and to his courtiers, who were come with him, 1Ki 7:2 . Thus saith the Lord: the Lord, whom you have so highly offended, and at present despise and refuse to wait upon, of his own mere grace and bounty hath sent you the glad tidings of your deliverance. A measure Heb. seah ; a measure containing 6 cabs, or 144 egg-shells, or about a peck and a pottle of our measure. Be sold for a shekel: compare this with 2Ki 6:25 .

Haydock: 2Ki 7:1

A stater. It is the same as a sicle or shekel. (Challoner) ---

As it is in Hebrew and Septuagint. ---

Bushel, or "measure," (Haydock) above 9 pints. ---

Gate, where the market place commonly was. (Calmet)

Gill: 2Ki 7:1

Then Elisha said, hear the word of the Lord,.... This he said to the king and those that were with him:

thus saith the Lord, tomorrow, about this time; which very probably was the forenoon:

shall a measure of fine flour be sold for a shekel; "a seah", the measure here spoken of, or "saturn", according to some ^r, was a gallon and an half; but Bishop Cumberland ^s makes it two wine gallons and an half; and a shekel, according to his accurate computation, was two shillings and four pence farthing, and near the eighth part of one ^t:

and two measures of barley for a shekel, in the gate of Samaria; where the market was kept; the same sort of measure and of money is here used as before; and we learn from hence that a measure of wheat was equal to two of barley.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 7:1

¹ sn A seah was a dry measure equivalent to about 7 quarts.

Geneva Bible: 2Ki 7:1

Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, ^{( a )} To morrow about this time [shall] a measure of fine flour [be sold] for a shekel, and two measures of barley for a shekel, in the gate of Samaria.

^{( a )} The godly are always assured of God's help in their necessity, but the times and hours are only revealed by God's Spirit.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 7:1-20

1 Elisha prophesies incredible plenty in Samaria.

3 Four lepers, venturing on the host of the Syrians, bring tidings of their flight.

12 The king, finding by spies the news to be true, spoils the tents of the Syrians.

17 The lord who would not believe the prophecy of plenty, having the charge of the gate, is trodden to death in the press.

MHCC: 2Ki 7:1-2

Man's extremity is God's opportunity of making his own power to be glorious: his time to appear for his people is when their strength is gone. Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them. Such will be the portion of those that believe not the promise of eternal life; they shall see it at a distance, but shall never taste of it. But no temporal deliverances and mercies will in the end profit sinners, unless they are led to repentance by the goodness of God.

Matthew Henry: 2Ki 7:1-2

Here, I. Elisha foretels that, notwithstanding the great straits to which the city of Samaria is reduced, yet within twenty-four hours they shall have plenty, 2Ki 7:1. The king of Israel despaired of it and grew weary of waiting: then Elisha foretold it, when things were at the worst. Man's extremity is God's opportunity of magnifying his own power; his time to appear for his people is when their strength is gone, Deu 32:36. When they had given over expecting help it came. When the son of man comes shall he find faith on the earth? Luk 18:8. The king said, What shall I wait for the Lord any longer? And perhaps some of the elders were ready to say the same: "Well,"said Elisha, "you hear what these say; now hear you the word of the Lord, hear what he says, hear it and heed it and believe it: tomorrow corn shall be sold at the usual rate in the gate of Samaria;"that is, the siege shall be raised, for the gate of the city shall be opened, and the market shall be held there as formerly. The return of peace is thus expressed (Jdg 5:11), Then shall the people of the Lord go down to the gates, to buy and sell there. 2. The consequence of that shall be great plenty. This would, in time, follow of course, but that corn should be thus cheap in so short a time was quite beyond what could be thought of. Though the king of Israel had just now threatened Elisha's life, God promises to save his life and the life of his people; for where sin abounded grace doth much more abound.

II. A peer of Israel that happened to be present openly declared his disbelief of this prediction, 2Ki 7:2. He was a courtier whom the king had an affection for, as the man of his right hand, on whom he leaned, that is, on whose prudence he much relied, and in whom he reposed much confidence. He thought it impossible, unless God should rain corn out of the clouds, as once he did manna; no less than the repetition of Moses's miracle will serve him, though that of Elijah might have served to answer this intention, the increasing of the meal in the barrel.

III. The just doom passed upon him for his infidelity, that he should see this great plenty for this conviction, and yet not eat of it to his comfort. Note, Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them. The murmuring Israelites saw Canaan, but could not enter in because of unbelief. Such (says bishop Patrick) will be the portion of those that believe not the promise of eternal life; they shall see it at a distance - Abraham afar off, but shall never taste of it; for they forfeit the benefit of the promise if they cannot find in their heart to take God's word.

Keil-Delitzsch: 2Ki 7:1-2

Elisha announced to him the word of the Lord: "At the (this) time to-morrow a seah of wheaten flour ( סלת , see at 1Ki 5:2) will be worth a shekel, and two seahs of barley a shekel in the gate, i.e., in the market, at Samaria."A seah, or a third of an ephah = a Dresden peck (Metze), for a shekel was still a high price; but in comparison with the prices given in 2Ki 6:25 as those obtained for the most worthless kinds of food, it was incredibly cheap. The king's aide-de-camp ( שׁלישׁ : see at 2Sa 23:8; נשׁען למּלך אשׁר , an error in writing for נשׁ המּלך אשׁר , cf. 2Ki 7:17, and for the explanation 2Ki 5:18) therefore replied with mockery at this prophecy: "Behold (i.e., granted that) the Lord made windows in heaven, will this indeed be?"i.e., such cheapness take place. (For the construction, see Ewald, §357, b .) The ridicule lay more especially in the "windows in heaven,"in which there is an allusion to Gen 7:11, sc. to rain down a flood of flour and corn. Elisha answered seriously: "Behold, thou wilt see it with thine eyes, but not eat thereof"(see 2Ki 7:17.). The fulfilment of these words of Elisha was brought about by the event narrated in 2Ki 7:3.

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 6:24--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 7:1-20

2 Kings 7 - God's Miraculous Provision for Samaria

A. God's promise and what the lepers discovered.

1. (1-2) God's promise and the doubt of the king's officer.

Then Elisha said, "Hear the word of the LORD. Thus says the LORD: 'Tomorrow about this time a seah of fine flour shall be sold for a shekel, and two seahs of barley for a shekel, at the gate of Samaria.'" So an officer on whose hand the king leaned answered the man of God and said, "Look, if the LORD would make windows in heaven, could this thing be?" And he said, "In fact, you shall see it with your eyes, but you shall not eat of it."

a. Hear the word of the LORD: Though the King of Israel blamed the LORD for the calamity that came upon Israel and Samaria, God still had a word for the king and the nation - and it was a good word.

b. Tomorrow about this time: God's promise through Elisha was that in 24 hours the economic situation in Samaria would be completely reversed. Instead of scarcity, there would be such abundance that food prices would radically drop in the city.

i. "The gate was the market-place as well as the local court of justice." (Wiseman)

ii. By the standards of that time, the prices listed were not cheap; but they were nothing compared to the famine conditions associated with the siege. "By the next day conditions would so improve that good products would be available again, even though at a substantial price." (Patterson and Austel)

c. Look, if the LORD would make windows in heaven, could this thing be? The king's officer doubted the prophecy, and his doubt was based on several faulty premises.

i. First, he doubted the power of God. If God willed it, He certainly could make windows in heaven and drop down food from the sky for the hungry, besieged city of Samaria.

ii. Second, he doubted the creativity of God. In the mind of the king's officer, the way food could come to the city was from above, because the city was surrounded by a hostile, besieging army. He had no idea that God could bring provision in a completely unexpected way. "How often faith breaks down in this way! It knows that God is, and that He can act. But it only sees one way, and refuses to believe that such a way will be taken. The supply came without the opening of heaven's windows." (Morgan)

iii. Third, he doubted the messenger of God. Though the promise was admittedly hard to believe, the king's officer could have and should have believed it because it came from a man with an established track record of reliability.

iv. All in all, the officer well illustrates the conduct of unbelief:

· Unbelief dares to question the truthfulness of God's promise itself.

· Unbelief says, "This is a new thing and cannot be true."

· Unbelief says, "This is a sudden thing and cannot be true."

· Unbelief says, "There is no way to accomplish this thing."

· Unbelief says, "There is only one way God can work."

· Unbelief says, "Even if God does something, it won't be enough."

d. In fact, you shall see it with your eyes, but you shall not eat of it: Through Elisha, God pronounced a harsh judgment upon the king's doubting officer. He would see the word fulfilled, but not benefit from its fulfillment.

i. "Unbelievers do not really enjoy the things of this life. The mass of them find that wealth does not yield them satisfaction, their outward riches cannot conceal their inner poverty. To many men it is given to have all that heart can wish, and yet not to have what their heart does wish. They have everything except contentment." (Spurgeon)

2. (3-5) Four lepers come upon the deserted Syrian camp.

Now there were four leprous men at the entrance of the gate; and they said to one another, "Why are we sitting here until we die? If we say, 'We will enter the city,' the famine is in the city, and we shall die there. And if we sit here, we die also. Now therefore, come, let us surrender to the army of the Syrians. If they keep us alive, we shall live; and if they kill us, we shall only die." And they rose at twilight to go to the camp of the Syrians; and when they had come to the outskirts of the Syrian camp, to their surprise no one was there.

a. Now there were four leprous men: These men stayed at the entrance of the gate because they were not welcome in the city. Their leprous condition made them outcasts and untouchables.

i. "If you were to take out of the Scriptures all the stories that have to do with poor, afflicted men and women, what a very small book the Bible would become, especially if together with the stories you removed all the psalms of the sorrowful, all the promises for the distressed, and all the passages which belong to the children of grief! This Book, indeed, for the most part is made up of the annals of the poor and despised." (Spurgeon)

ii. Unfounded Jewish traditions says these four were actually Gehazi and his three sons. Gehazi was afflicted with leprosy because of his greed towards Namaan (2 Kings 5:27).

b. Why are we sitting here until we die? Their logic was perfect. They would soon die from the famine if they stayed in the city. If any food became available, they would certainly be the last to receive it. So they decided that their chances were better if they surrendered to the Syrians.

i. "Now you perceive that there are just two courses open to you; you can sit still, but then you know that you must perish; or you can go to Christ, and your fear is that you will perish then. Yet you can but die if you go to him, and he rejects you; whereas, if you do not go to him, you must surely perish." (Spurgeon)

c. When they had come to the outskirts of the Syrian camp, to their surprise no one was there: This huge army surrounded the city of Samaria for many months, and was the home and supply center for thousands of men. When the lepers came upon it that morning, they discovered an empty army camp - fully supplied, but empty of men.

i. The words, to the outskirts of the Syrian camp imply that they came not only to the edge of the camp, but that they walked around to the furthermost part of the Syrian camp, the part away from the city. They came to the camp as someone from afar would approach, not as someone from Syria. They figured that this was their best chance, coming as if they were not from the besieged city and to the least fortified positions of the camp.

ii. This approach of the lepers to the camp "May provide the occasion for the miracle itself; perhaps the Lord had in some way magnified the stumbling footsteps of the men as they made their way around the camp's opposite end." (Patterson and Austel)

3 (6-7) How God caused the Syrians to abandon their camp.

For the LORD had caused the army of the Syrians to hear the noise of chariots and the noise of horses; the noise of a great army; so they said to one another, "Look, the king of Israel has hired against us the kings of the Hittites and the kings of the Egyptians to attack us!" Therefore they arose and fled at twilight, and left the camp intact; their tents, their horses, and their donkeys; and they fled for their lives.

a. For the LORD had caused the army of the Syrians to hear the noise of chariots . . . the noise of a great army: Israel was powerless against this besieging army, but God wasn't powerless. He attacked the Syrian army simply by causing them to hear the noise of an army.

i. Perhaps God did this by putting the noise into the air; perhaps He simply created the perception of the noise in the minds of the Syrian soldiers. However God did it, it happened.

ii. The same God who struck one Syrian army so they could not see what was there now struck another Syrian army so that they heard things that were not there.

b. And left the camp intact: Everything was left behind, leaving the unlikely lepers to spoil the camp. As a result, the siege for Samaria was over - even though no one in the city knew it or enjoyed it.

i. "Everybody who went to bed that night felt that he was still in that horrible den where grim death seemed actually present in the skeleton forms of the hunger-bitten. They were as free as the harts of the wilderness had they known it: but their ignorance held them in durance vile." (Spurgeon)

4 (8-9) After enjoying it all, the lepers realize their responsibility.

And when these lepers came to the outskirts of the camp, they went into one tent and ate and drank, and carried from it silver and gold and clothing, and went and hid them; then they came back and entered another tent, and carried some from there also, and went and hid it. Then they said to one another, "We are not doing right. This day is a day of good news, and we remain silent. If we wait until morning light, some punishment will come upon us. Now therefore, come, let us go and tell the king's household."

a. They went into one tent and ate and drank: Of course they did. After the long period of famine, this was the answer to every hope and prayer they had.

b. And went and hid it: They knew that their discovery of the camp could not remain secret forever, so they hid some of the valuables so they could profit by them even when the camp was discovered by others.

c. We are not doing right . . . come, let us go and tell: The lepers rightly enjoyed the miracle God provided. But they also realized that the gift gave them a responsibility to share it with others. They understood that to remain silent and to selfishly enjoy their blessings would be sin. They had a responsibility to share the good news.

i. "If the only result of our religion is the comfort of our poor little souls, if the beginning and the end of piety is contained within one's self, why, it is a strange thing to be in connection with the unselfish Jesus, and to be the fruit of his gracious Spirit. Surely, Jesus did not come to save us that we might live unto ourselves. He came to save us from selfishness." (Spurgeon)

ii. Yet, they enjoyed the feast first before they told others about it. We cannot properly share the good news of Jesus Christ unless we ourselves are enjoying it.

B. The plundering of the camp of the Syrians.

1. (10-15) The king discovers the empty camp of the Syrian army.

So they went and called to the gatekeepers of the city, and told them, saying, "We went to the Syrian camp, and surprisingly no one was there, not a human sound; only horses and donkeys tied, and the tents intact." And the gatekeepers called out, and they told it to the king's household inside. So the king arose in the night and said to his servants, "Let me now tell you what the Syrians have done to us. They know that we are hungry; therefore they have gone out of the camp to hide themselves in the field, saying, 'When they come out of the city, we shall catch them alive, and get into the city.'" And one of his servants answered and said, "Please, let several men take five of the remaining horses which are left in the city. Look, they may either become like all the multitude of Israel that are left in it; or indeed, I say, they may become like all the multitude of Israel left from those who are consumed; so let us send them and see." Therefore they took two chariots with horses; and the king sent them in the direction of the Syrian army, saying, "Go and see." And they went after them to the Jordan; and indeed all the road was full of garments and weapons which the Syrians had thrown away in their haste. So the messengers returned and told the king.

a. They went and called to the gatekeepers of the city: Since the lepers were not welcome in the city, they could only communicate with the gatekeepers. There were many people they could not speak to, but they were faithful to speak to the ones whom they could speak to.

b. And the gatekeepers called out, and they told it: The good news from the lepers was communicated in the simplest way possible. It went from one person to another, until the news reached the king himself.

c. So let us send them and see: This was the sensible reaction to the good news that started with the report of the lepers. The report might be true or it might not be; it only made sense to test it and see.

2. (16) The fulfillment of Elisha's prophecy.

Then the people went out and plundered the tents of the Syrians. So a seah of fine flour was sold for a shekel, and two seahs of barley for a shekel, according to the word of the LORD.

a. Then the people went out and plundered the tents of the Syrians: When the good news that started with the report of the lepers was found to be true, there was no stopping the people. Because they knew their need, they were happy to receive God's provision to meet that need.

i. The king's officer "derided the possibility of the prophet's prediction; and no doubt had plenty of adherents. But the leper's report swept away all his words to the winds. They had known, tasted, and handled." (Meyer)

b. According to the word of the LORD: Through Elisha, God announced the exact prices in the Samarian markets, and the prophecy was proven to be precisely true.

3. (17-20) The death of the king's doubting officer.

Now the king had appointed the officer on whose hand he leaned to have charge of the gate. But the people trampled him in the gate, and he died, just as the man of God had said, who spoke when the king came down to him. So it happened just as the man of God had spoken to the king, saying, "Two seahs of barley for a shekel, and a seah of fine flour for a shekel, shall be sold tomorrow about this time in the gate of Samaria." Then that officer had answered the man of God, and said, "Now look, if the LORD would make windows in heaven, could such a thing be?" And he had said, "In fact, you shall see it with your eyes, but you shall not eat of it." And so it happened to him, for the people trampled him in the gate, and he died.

a. The king had appointed the officer on whose hand he leaned to have charge of the gate: Perhaps the king did this to rebuke his officer. The man would have to personally supervise the people responding to the provision he said could never come, because he could not understand how God could bring the supply despite the siege.

b. For the people trampled him in the gate, and he died: The prediction regarding the officer proved just as true and the prediction regarding the prices of food in the markets of Samaria. Because of his unbelief, he saw others enjoy God's blessings but he did not.

© 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 7 (Chapter Introduction)

Overview

2Ki 7:1, Elisha prophesies incredible plenty in Samaria; 2Ki 7:3, Four lepers, venturing on the host of the Syrians, bring tidings of their flight; 2Ki 7:12, The king, finding by spies the news to be true, spoils the tents of the Syrians; 2Ki 7:17, The lord who would not believe the prophecy of plenty, having the charge of the gate, is trodden to death in the press.

Poole: 2 Kings 7 (Chapter Introduction)

KINGS CHAPTER 7

Elisha prophesieth incredible plenty in Samaria; and the death of a great lord, who would not believe the prophecy, 2Ki 7:1,2 . Four lepers visit the camp of the Syrians, and bring tidings of their flight, being hasted away by God, 2Ki 7:3-11 . The king sendeth spies, who confirm this report; and he spoileth their tents. Great plenty. The lord on whose hand the king leaned is trodden upon by the people, and dieth, 2Ki 7:12-20 .

MHCC: 2 Kings 7 (Chapter Introduction)

(2Ki 7:1, 2Ki 7:2) Elisha prophesies plenty.

(2Ki 7:3-11) The flight of the Syrian army.

(2Ki 7:12-20) Samaria plentifully supplied.

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 7 (Chapter Introduction)

Relief is here brought to Samaria and her king, when the case is, in a manner, desperate, and the king despairing. I. It is foretold by Elisha, and an unbelieving lord shut out from the benefit of it (2Ki 7:1, 2Ki 7:2). II. It is brought about, 1. By an unaccountable fright into which God put the Syrians (2Ki 7:6), which caused them to retire precipitately (2Ki 7:7). 2. By the seasonable discovery which four lepers made of this (2Ki 7:3-5), and the account which they gave of it to the court (2Ki 7:8-11). 3. By the cautious trial which the king made of the truth of it (2Ki 7:12-15). III. The event answered the prediction both in the sudden plenty (2Ki 7:16), and the death of the unbelieving lord (2Ki 7:17-20); for no word of God shall fall to the ground.

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 7 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 7

This chapter begins with a prophecy of great plenty in Samaria on the morrow, and of the death of an unbelieving lord, 2Ki 7:1, relates the case of four lepers, who that night went into the Syrian camp, which was deserted, occasioned by the noise of chariots, horses, and a host, which they fancied they heard, 2Ki 7:3, the report which the lepers made to the king's household of this affair, and the method the king's servants took to know the truth of it, 2Ki 7:10 which, when confirmed, the people went out and spoiled the tents of the Syrians, whereby the prophecy of plenty was fulfilled, 2Ki 7:16, and the unbelieving lord having post at the gate of the city assigned him, was trod to death, and so the prediction concerning him had its accomplishment also, 2Ki 7:17.