Text -- 2 Kings 7:10-20 (NET)

7:10 So they went and called out to the gatekeepers of the city. They told them, “We entered the Syrian camp and there was no one there. We didn’t even hear a man’s voice. But the horses and donkeys are still tied up, and the tents remain up.” 7:11 The gatekeepers relayed the news to the royal palace. 7:12 The king got up in the night and said to his advisers, “I will tell you what the Syrians have done to us. They know we are starving, so they left the camp and hid in the field, thinking, ‘When they come out of the city, we will capture them alive and enter the city.’” 7:13 One of his advisers replied, “Pick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people– we’re all going to die!) Let’s send them out so we can know for sure what’s going on.” 7:14 So they picked two horsemen and the king sent them out to track the Syrian army. He ordered them, “Go and find out what’s going on.” 7:15 So they tracked them as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste. The scouts went back and told the king. 7:16 Then the people went out and looted the Syrian camp. A seah of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as the Lord had said they would. 7:17 Now the king had placed the officer who was his right-hand man at the city gate. When the people rushed out, they trampled him to death in the gate. This fulfilled the prophet’s word which he had spoken when the king tried to arrest him. 7:18 The prophet told the king, “Two seahs of barley will sell for a shekel, and a seah of finely milled flour for a shekel; this will happen about this time tomorrow in the gate of Samaria.” 7:19 But the officer replied to the prophet, “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” Elisha said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 7:20 This is exactly what happened to him. The people trampled him to death in the city gate.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 7:13

_The words may be rendered, Behold, they are of a truth (the Hebrew prefix, Caph, being not here a note of similitude, but an affirmation of the truth and certainty of the things, as it is taken Num 11:1; Deu 9:10,) all the multitude of the horses of Israel that are left in it: behold, I say, they are even all the multitude of the horses of the Israelites, which (which multitude) are consumed, reduced to this small number, all consumed except these five. And this was indeed worthy of a double behold, to shew what mischief the famine had done both upon men and beasts, and to what a low ebb the king of Israel was come, that all his troops of horses, to which he had trusted, were shrunk to so small a number.

Wesley: 2Ki 7:20

_See how heinously God resents our distrust of his power, providence and promise! Whenever God promises the end, he knows where to provide the means.

JFB: 2Ki 7:8-11

After they had appeased their hunger and secreted as many valuables as they could carry, their consciences smote them for concealing the discovery and they hastened to publish it in the city.

JFB: 2Ki 7:10

The uniform arrangement of encampments in the East is to place the tents in the center, while the cattle are picketed all around, as an outer wall of defense; and hence the lepers describe the cattle as the first objects they saw.

JFB: 2Ki 7:12-15

Similar stratagems have been so often resorted to in the ancient and modern wars of the East that there is no wonder Jehoram's suspicions were awakened. But the scouts, whom he despatched, soon found unmistakable signs of the panic that had struck the enemy and led to a most precipitate flight.

JFB: 2Ki 7:17

&c. The news spread like lightning through the city, and was followed, as was natural, by a popular rush to the Syrian camp. To keep order at the gate, the king ordered his minister to keep guard; but the impetuosity of the famishing people could not be resisted. The lord was trodden to death, and Elisha's prophecy in all respects accomplished.

Clarke: 2Ki 7:12

The king arose in the night - This king had made a noble defense; he seems to have shared in all the sufferings of the besieged, and to have been ever at his post. Even in vile Ahab there were some good things

Clarke: 2Ki 7:12

They know that we be hungry - This was a very natural conclusion; the Syrians by the closest blockade could not induce them to give up the city, but knowing that they were in a starving condition, they might make use of such a stratagem as that imagined by the king, in order to get possession of the city.

Clarke: 2Ki 7:13

And one of his servants answered - This is a very difficult verse, and the great variety of explanations given of it cast but little light on the subject. I am inclined to believe, with Dr. Kennicott, that there is an interpolation here which puzzles, if not destroys, the sense. "Several instances,"says he, "have been given of words improperly repeated by Jewish transcribers, who have been careless enough to make such mistakes, and yet cautious not to alter or erase, for fear of discovery. This verse furnishes another instance in a careless repetition of seven Hebrew words, thus: -

הנשארים אשר נשארו בה הנם ככל ההמון ישראל אשר נשארו בה הנם ככל המון ישראל אשר תמי

The exact English of this verse is this: And the servant said, Let them take now five of the remaining horses, which remain in it; behold they are as all the multitude of Israel, which [remain in it; behold they are as all the multitude of Israel which] are consumed; and let us send and see

"Whoever considers that the second set of these seven words is neither in the Septuagint nor Syriac versions, and that those translators who suppose these words to be genuine alter them to make them look like sense, will probably allow them to have been at first an improper repetition; consequently to be now an interpolation strangely continued in the Hebrew text."They are wanting in more than forty of Kennicott’ s and De Rossi’ s MSS. In some others they are left without points; in others they have been written in, and afterwards blotted out; and in others four, in others five, of the seven words are omitted. De Rossi concludes thus: Nec verba haec legunt Lxx., Vulg., Syrus simplex, Syrus Heptaplaris Parisiensis, Targum. They stand on little authority, and the text should be read, omitting the words enclosed by brackets, as above

Clarke: 2Ki 7:13

They are consumed - The words אשר תמו asher tamu should be translated, which are perfect; i.e., fit for service. The rest of the horses were either dead of the famine, killed for the subsistence of the besieged, or so weak as not to be able to perform such a journey.

Clarke: 2Ki 7:14

They took - two chariot horses - They had at first intended to send five; probably they found on examination that only two were effective. But if they sent two chariots, each would have two horses, and probably a single horse for crossing the country.

Clarke: 2Ki 7:15

All the way was full of garments and vessels - A manifest proof of the hurry and precipitancy with which they fled.

Clarke: 2Ki 7:17

And the people trode upon him - This officer being appointed by the king to have the command of the gate, the people rushing out to get spoil, and in to carry it to their houses, he was borne down by the multitude and trodden to death. This also was foreseen by the spirit of prophecy. The literal and exact fulfillment of such predictions must have acquired the prophet a great deal of credit in Israel

Dr. Lightfoot remarks that, between the first and last year of Jehoram son of Jehoshaphat, there are very many occurrences mentioned which are not referred nor fixed to their proper year; and, therefore, they must be calculated in a gross sum, as coming to pass in one of these years. These are the stories contained in chapters 4, 5, 6, and 7, of this book; and in 2Ch 21:6-19. They may be calculated thus: In the first year of Jehoram, Elisha, returning out of Moab into the land of Israel, multiplies the widow’ s oil; he is lodged in Shunem, and assures his hostess of a child. The seven years’ famine was then begun, and he gives the Shunammite warning of its continuance

The second year she bears her child in the land of the Philistines, 2Ki 8:2. And Elisha resides among the disciples of the prophets at Gilgal, heals the poisoned pottage, and feeds one hundred men with twenty barley loaves and some ears of corn. That summer he cures Naaman of his leprosy, the only cure of this kind done till Christ came

The third year he makes iron to swim, prevents the Syrians’ ambushments, strikes those with blindness who were sent to seize him, and sends them back to their master

The fourth year Jehoshaphat dies, and Edom rebels and shakes off the yoke laid upon them by David: Libnah also rebels

The fifth year Samaria is besieged by Ben-hadad, the city is most grievously afflicted; and, after being nearly destroyed by famine, it is suddenly relieved by a miraculous interference of God, which had been distinctly foretold by Elisha

The sixth year the Philistines and Arabians oppress Jehoram, king of Judah, and take captive his wives and children, leaving only one son behind

The seventh year Jehoram falls into a grievous sickness, so that his bowels fall out, 2Ch 21:19. And in the same year the seven years’ famine ends about the time of harvest; and at that harvest, the Shunammite’ s son dies, and is restored to life by Elisha, though the story of his birth and death is related together; and yet some years must have passed between them. Not long after this the Shunammite goes to the king to petition to be restored to her own land, which she had left in the time of the famine, and had sojourned in the land of the Philistines

This year Elisha is at Damascus, Ben-hadad falls sick; Hazael stifles him with a wet cloth, and reigns in his stead. All these things Dr. Lightfoot supposes happened between A.M. 3110 and 3117. - See Lightfoot’ s Works, vol. i., p. 88. In examining the facts recorded in these books, we shall always find it difficult, and sometimes impossible, to ascertain the exact chronology. The difficulty is increased by a custom common among these annalists, the giving the whole of a story at once, though several incidents took place at the distance of some years from the commencement of the story: as they seem unwilling to have to recur to the same history in the chronological order of its facts.

Defender: 2Ki 7:20

This Samaritan official scoffed at God's word through Elisha (2Ki 7:1, 2Ki 7:2), and Elisha's prophetic warning was quickly fulfilled (2Ki 7:16-19). It is dangerous to scoff at the inspired word of God (1Th 5:3; 2Pe 3:3-7, 2Pe 3:10)."

TSK: 2Ki 7:10

the porter : 2Ki 7:11; 2Sa 18:26; Psa 127:1; Mar 13:34, Mar 13:35

no man there : 2Ki 7:6, 2Ki 7:7

TSK: 2Ki 7:13

one : 2Ki 5:13

in the city : Heb. in it

they are even : 2Ki 7:4, 2Ki 6:33; Jer 14:18; Lam 4:9

TSK: 2Ki 7:15

vessels : Est 1:7; Isa 22:24

had cast away : Job 2:4; Isa 2:20, Isa 10:3, Isa 31:7; Eze 18:31; Mat 16:26, Mat 24:16-18; Phi 3:7, Phi 3:8; Heb 12:1

TSK: 2Ki 7:16

spoiled the tents : 1Sa 17:53; 2Ch 14:12-15, 2Ch 20:25; Job 27:16, Job 27:17; Psa 68:12; Isa 33:1, Isa 33:4, Isa 33:23

according to : 2Ki 7:1; Num 23:19; Isa 44:26; Mat 24:35

TSK: 2Ki 7:17

the lord : 2Ki 7:2

the people trode upon him : 2Ki 9:33; Jdg 20:43; Isa 25:10; Mic 7:10; Heb 10:29

TSK: 2Ki 7:18

as the man : 2Ki 7:1, 2Ki 7:2, 2Ki 6:32; Gen 18:14

TSK: 2Ki 7:20

Num 20:12; 2Ch 20:20; Job 20:23; Isa 7:9; Jer 17:5, Jer 17:6; Heb 3:18, Heb 3:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 7:10

They called unto the porter ... and told them - The word "porter"is used like our "guard"and the meaning here is, not that the lepers called to any particular individual, but that they roused the body of men who were keeping guard at one of the gates.

Barnes: 2Ki 7:12

His servants - i. e., "high officers of the household,"not mere domestics.

I will shew you what the Syrians have done - Jehoram sees in the deserted camp a stratagem like that connected with the taking of Ai Josh. 8:3-19. The suspicion was a very natural one, since the Israelites knew of no reason why the Syrians should have raised the siege.

Barnes: 2Ki 7:13

Behold ... - The Septuagint and a large number of the Hebrew MSS. omit the clause, "behold, they are as all the multitude of Israel that are left in it."But the text followed by our translators, which is that of the best maunscripts, is intelligible and needs no alteration. It is merely a prolix way of stating that the horsemen will incur no greater danger by going to reconnoitre than the rest of their countrymen by remaining in the city, since the whole multitude is perishing.

Barnes: 2Ki 7:14

Two chariot horses - Translate, "two horse-chariots."They dispatched i. e. two war-chariots, with their proper complement of horses and men, to see whether the retreat was a reality or only a feint. The "horses"sent would be four or six, since chariots were drawn by either two or three horses.

Barnes: 2Ki 7:15

The Syrians had fled probably by the great road which led from Samaria to Damascus through Geba, En-gannim, Beth-shean, and Aphek. It crosses the Jordan at the Jisr Mejamia, about thirty-five miles northeast of Samaria.

Poole: 2Ki 7:10

They told them to wit, the porter and his companies.

Poole: 2Ki 7:11

The porters either his fellow porters of the city; or rather, the porters or guards of the gate of the king’ s house.

Poole: 2Ki 7:13

So the sense is, We may well venture these horses, though we have no more, because both they and we are ready to perish through hunger; and therefore let us use them whilst we may for our common good, or to make the discovery. But the repetition of the phrase seems to imply something more emphatical and significant than the saving of four or five horses, for which it is not probable they would be so much concerned in their circumstances. The words therefore may be reordered otherwise, Behold, they are of a truth (the Hebrew prefix caph being not here a note of similitude, as the other translations make it, and as it is commonly used; but an affirmation of the truth and certainty of the things, as it is taken Num 11:1 Deu 9:10 Hos 4:4 5:10 Joh 1:14 )

all the multitude of the horses of Israel that are left in it (to wit, in the city); behold , I say, they are even all the multitude of the horses of the Israelites which (i.e. which multitude) are consumed , i.e. reduced to this small number, all consumed except these five. And thus the vulgar Latin, and some others, understand it. And this was indeed a memorable passage, and worthy of a double

behold , to show what mischief the famine had done both upon men and beasts, and to what a low ebb the king of Israel was come, that all his troops of horses, to which he had trusted, were shrunk to so small a number.

Poole: 2Ki 7:14

Two chariot horses or, two chariots of horses ; or rather, two chariot horses , as divers render the words, i.e. horses which belonged to the king’ s chariots. For single horses seem much more proper for this service than chariots and horses. And whereas it was moved by the king’ s servant, that all the five horses should be sent, it seems it was thought by the king and others that two were sufficient for that purpose.

Poole: 2Ki 7:15

In their haste or, in their fear , or consternation, wherewith God struck them.

Poole: 2Ki 7:17

To have the charge of the gate partly to prevent tumults and disorders and mischiefs amongst the people; and partly to take order about the shutting of the gates, if need were, and if the Syrians should happen to return upon them.

Haydock: 2Ki 7:10

Tied to the mangers, or rather by the hind-legs, as it is still the custom in the East. (Xenophon. Anab. iii. Martyr legat. Babyl.)

Haydock: 2Ki 7:13

Consumed, for food. (Menochius) ---

Septuagint, "Let them take five of the horses left. Those which are left here, behold they are to all the remaining multitude of Israel, and let us send them." They have read in a different manner from the present Hebrew, which has, "Let them take five of the horses there remaining; behold they are like all the multitude of Israel who are lost; let us send them." Arabic, "Let us send thither five horsemen who remain; if they escape, we shall look upon them as those Israelites who continue alive; if they perish, they well be numbered with the other Israelites who are dead." Both horses and horsemen were dreadfully lean, and they could not expect a better fate than those already consumed by famine. (Calmet) ---

The truth of the report ought at least to be fully ascertained. By following the timid advice of the king no prospect of redress appeared. At last the king consented to send two horsemen. (Haydock) (Septuagint, ver. 14.) (Junius, &c.)

Haydock: 2Ki 7:14

Horses. Hebrew, "chariot horses," or two chariots with (each) two horses, as it was customary to go to war, and to travel on chariots. (Calmet)

Haydock: 2Ki 7:17

Gate, to prevent confusion and accidents, (Josephus) or to guard against any return of the enemy. (Menochius)

Gill: 2Ki 7:10

So they came and called to the porter of the city,.... The chief of those that had the care of the gate of it; for there were more than one, as follows:

and they told them; the porter, and the watchmen with him:

we came to the camp of the Syrians, and, behold, there was no man there, neither voice of man; not one to be seen or heard:

but horses tied, and asses tied; to their mangers; the latter, as well as the former, were used for war, not only to carry burdens, but to fight upon, as Aelianus ^a relates of some people; and especially when there was a want of horses, as Strabo ^b; and both observe that this creature was sacrificed to Mars:

and the tents as they were; none of them struck, nor anything taken out of them.

Gill: 2Ki 7:11

And he called the porters,.... The porter of the city called to the porters of the king's palace:

and they told it to the king's house within; to some of his domestic servants within the palace, and they reported it to the king.

Gill: 2Ki 7:12

And the king arose in the night,.... Upon the report made to him:

and he said unto his servants, I will now show you what the Syrians have done to us; taking it to be a stratagem of theirs to decoy them:

they know that we be hungry; and would be glad to come out of the city to get some food:

therefore are they gone out of the camp to hide themselves in the field; to make us believe that they have broke up the siege, and have deserted the camp, and are gone, when they only lie in ambush:

saying, when they come out of the city; which they supposed they would do through hunger:

we shall catch them alive; take them captive at once:

and get into the city; being open to let them out, and receive them on their return.

Gill: 2Ki 7:13

And one of his servants answered and said, let some take, I pray thee, five of the horses that remain, which are left in the city,.... Not having died through the famine as the rest:

behold, they are as all the multitude of Israel that are left in it; behold, I say, they are even as the multitude of Israel that are consumed; signifying, there was a like consumption among the horses as among the people, and they that remained were starving as they were; so that should those horses, and the men, fall into the hands of the Syrians, and perish, it would be no great matter; the loss would not be much, since they must perish if they continue in the city: according to the Vulgate Latin version, these five horses were all that were left:

and let us send and see; whether the report of the lepers is true or not.

Gill: 2Ki 7:14

They took therefore two chariot horses,.... Not five, but two only, and those the best, that drew in the king's chariot perhaps, and so were better fed, and fitter for this expedition:

and the king sent after the host of the Syrians, saying, go and see; whether they are fled or not.

Gill: 2Ki 7:15

And they went after them unto Jordan,.... Not finding them in the camp, and knowing the rout they would take to their own land, they went as far as Jordan, over which they must pass:

and, lo, all the way was full of garments and vessels which the Syrians had cast away in their haste; in their fright and flight, such of their clothes as hindered them in running; and their armour, as Josephus ^c seems rightly to understand the word used, these they threw away for quicker dispatch:

and the messengers returned and told the king: that it was as the lepers said, and what they themselves had seen.

Gill: 2Ki 7:16

And the people went out and spoiled the tents of the Syrians,.... Of their riches, and of their provisions; of which there was such a plenty, not only for present use, but for sale:

so that a measure of fine flour was sold for a shekel, &c.

according to the word of the Lord; by Elisha, 2Ki 7:1.

Gill: 2Ki 7:17

And the king appointed the lord, on whose hand he leaned, to have the charge of the gate,.... Not to keep out the enemy, of which there was no danger; but to prevent disorders and tumults among the people, and that they might go out in an orderly and regular manner:

and the people trod upon him in the gate; being eager to get out for food; and he endeavouring to keep order among them, they pressed upon him, and threw him down, and trampled him under foot; or he was placed here to regulate the market, that everyone might be supplied in course, but through the people's pressing to get provisions, he was overborne, and trod upon:

and died, as the man of God had said, who spake when the king came down to him; so that he saw the plenty, but partook not of it, as he said, see 2Ki 7:2.

Gill: 2Ki 7:18

And it came to pass, as the man of God had spoken to the king, saying,.... As in 2Ki 7:1, and what he said to the king there, and to the lord, in 2Ki 7:2, are repeated in this and the next verse, that it might be observed how exactly the prophecies were fulfilled.

Gill: 2Ki 7:19

And that lord answered the man of God, and said,.... As in 2Ki 7:2.

and he said; that is, Elisha, as in the same place.

Gill: 2Ki 7:20

And so it fell out unto him,.... As the prophet predicted:

for the people trod upon him in the gate, and he died; See Gill on 2Ki 7:17.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 7:10

¹ tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.

² tn Heb “and, look, there was no man or voice of a man there.”

³ tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”

NET Notes: 2Ki 7:11

¹ tn Heb “and the gatekeepers called out and they told [it] to the house of the king.”

NET Notes: 2Ki 7:12

¹ tn Heb “servants” (also in v. 13).

NET Notes: 2Ki 7:13

¹ tn Heb “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.” The MT is dittographic here; the words “that remain in it. Look they are like all the people of Israel” have been accidentally repeated. The original text read, “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.”

² tn Heb “and let us send so we might see.”

NET Notes: 2Ki 7:14

¹ tn Heb “and the king sent [them] after the Syrian camp.”

² tn Heb “Go and see.”

NET Notes: 2Ki 7:15

¹ tn Heb “went after.”

² tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”

³ tn Or “messengers.”

NET Notes: 2Ki 7:16

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

² tn Heb “according to the word of the Lord.”

NET Notes: 2Ki 7:17

¹ tn Heb “the officer on whose hand he leans.”

² tn Heb “and the people trampled him in the gate and he died.”

³ tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”

NET Notes: 2Ki 7:19

¹ tn Heb “the Lord was making holes in the sky, could this thing be?” See the note at 7:2.

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

³ tn Heb “you will not eat from there.”

tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons.

Geneva Bible: 2Ki 7:12

And the king arose in the night, and said unto his servants, ^{( h )} I will now shew you what the Syrians have done to us. They know that we [be] hungry; therefore are they 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.

^{( h )} He mistrusted the prophets words, and therefore could believe nothing, as they who are more prudent than godly always cast more doubt than is needed.

Geneva Bible: 2Ki 7:13

And one of his servants answered and said, Let [some] take, I pray thee, five of the horses that remain, which are left in the city, (behold, they [are] as all the ^{( i )} multitude of Israel that are left in it: behold, [I say], they [are] even as all the multitude of the Israelites that are consumed:) and let us send and see.

^{( i )} There are no more left, but they, or the rest are consumed by the famine, as the rest of the people.

Geneva Bible: 2Ki 7:16

And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was [sold] for a shekel, and two measures of barley for a shekel, ^{( k )} according to the word of the LORD.

^{( k )} Which he spoke by the mouth of Elisha, (2Ki 7:1).

Geneva Bible: 2Ki 7:17

And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people ^{( l )} trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him.

^{( l )} As the people pressed out of the gate to run to the Syrian's tents, where they had heard meat and great spoil was left.

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 7:3-11

God can, when he pleases, make the stoutest heart to tremble; and as for those who will not fear God, he can make them fear at the shaking of a leaf. Providence ordered it, that the lepers came as soon as the Syrians were fled. Their consciences told them that mischief would befall them, if they took care of themselves only. Natural humanity, and fear of punishment, are powerful checks on the selfishness of the ungodly. These feelings tend to preserve order and kindness in the world; but they who have found the unsearchable riches of Christ, will not long delay to report the good tidings to others. From love to him, not from selfish feelings, they will gladly share their earthly good things with their brethren.

MHCC: 2Ki 7:12-20

Here see the wants of Israel supplied in a way they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. God's promise may be safely relied on, for no word of his shall fall to the ground. The nobleman that questioned the truth of Elisha's word, saw the plenty, to silence and shame his unbelief, and therein saw his own folly; but he did not eat of the plenty he saw. Justly do those find the world's promises fail them, who think that the promises of God will disappoint them. Learn how deeply God resents distrust of his power, providence, and promise: how uncertain life is, and the enjoyments of it: how certain God's threatenings are, and how sure to come on the guilty. May God help us to inquire whether we are exposed to his threatenings, or interested in his promises.

Matthew Henry: 2Ki 7:3-11

We are here told,

I. How the siege of Samaria was raised in the evening, at the edge of night (2Ki 7:6, 2Ki 7:7), not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers. Here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but, 1. The Lord made them to hear a noise of chariots and horses. The Syrians that besieged Dothan had their sight imposed upon, 2Ki 6:18. These had their hearing imposed upon. For God knows how to work upon every sense, pursuant to his own counsels as he makes the hearing ear and the seeing eye, so he makes the deaf and the blind, Exo 4:11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; which soever it was, it was from God, who both brings the wind out of his treasures, and forms the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, 2Ki 6:17. The noise of horses and chariots terrified the hosts of Syria. For notices from the invisible world are either very comfortable or very dreadful, according as men are at peace with God or at war with him. 2. Hearing this noise, they concluded the king of Israel had certainly procured assistance from some foreign power: He has hired against us the kings of the Hittites and the kings of the Egyptians. There was, for aught we know but one king of Egypt, and what kings there were of the Hittites nobody can imagine; but, as they were imposed upon by that dreadful sound in their ears, so they imposed upon themselves by the interpretation they made of it. Had they supposed the king of Judah to have come with his forces, there would have been more of probability in their apprehensions than to dream of the kings of the Hittites and the Egyptians. If the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieged, hold intelligence with those distant princes? What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great a host; but there were they in great fear where no fear was. 3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was: even their horses, that might have hastened their flight, they could not stay to take with them, 2Ki 7:7. None of them had so much sense as to send out scouts to discover the supposed enemy, much less courage enough to face the enemy, though fatigued with a long march. The wicked flee when none pursues. God can, when he pleases, dispirit the boldest and most brave, and make the stoutest heart to tremble. Those that will not fear God he can make to fear at the shaking of a leaf.

II. How the Syrians' flight was discovered by four leprous men. Samaria was delivered, and did not know it. The watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away. But Providence employed four lepers to be the intelligencers, who had their lodging without the gate, being excluded from the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might cause him to be taken notice of afterwards by the king, 2Ki 8:4. See here, 1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syrians, 2Ki 7:3, 2Ki 7:4. They were ready to perish for hunger; none passed through the gate to relieve them. Should they go into the city, there was nothing to be had there, they mist die in the streets; should they sit still, they must pine to death in their cottage. They therefore determine to go over to the enemy, and throw themselves upon their mercy: if they killed them, better die by the sword than by famine, one death than a thousand; but perhaps they would save them alive, as objects of compassion. Common prudence will put us upon that method which may better our condition, but cannot make it worse. The prodigal son resolves to return to his father, whose displeasure he had reason to fear, rather than perish with hunger in the far country. These lepers conclude, "If they kill us, we shall but die;"and happy they who, in another sense, can thus speak of dying. "We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death."According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, 2Ki 7:5. Providence ordered it, that these lepers came as soon as ever the Syrians had fled, for they fled in the twilight, the evening twilight (2Ki 7:7), and in the twilight the lepers came (2Ki 7:5), and so no time was lost. 2. How they reasoned themselves into a resolution to bring tidings of this to the city. They feasted in the first tent they came to (2Ki 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (2Ki 7:9): " We do not well to conceal these good tidings from the community we are members of, under colour of being avenged upon them for excluding us from their society; it was the law that did it, not they, and therefore let us bring them the news. Though it awake them from sleep, it will be life from the dead to them."Their own consciences told them that some mischief would befal them if they acted separately, and sought themselves only. Selfish narrow-spirited people cannot expect to prosper; the most comfortable advantage is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what they had discovered (2Ki 7:10), who straightway brought the intelligence to court (2Ki 7:11), and it was not the less acceptable for being first brought by lepers.

Matthew Henry: 2Ki 7:12-20

Here we have,

I. The king's jealousy of a stratagem in the Syrian's retreat, 2Ki 7:12. He feared that they had withdrawn into an ambush, to draw out the besieged, that they might fall on them with more advantage. he knew he had no reason to expect that God should appear thus wonderfully for him, having forfeited his favour by his unbelief and impatience. He knew no reason the Syrians had to fly, for it does not appear that he or any of this attendants heard the noise of the chariots which the Syrians were frightened at. Let not those who, like him, are unstable in all their ways, think to receive any thing from God; nay, a guilty conscience fears the worst and makes men suspicious.

II. The course they took for their satisfaction, and to prevent their falling into a snare. They sent out spies to see what had become of the Syrians, and found they had all fled indeed, commanders as well a common soldiers. They could track them by the garments which they threw off, and left by the way, for their greater expedition, 2Ki 7:15. He that gave this advice seems to have been very sensible of the deplorable condition the people were in (2Ki 7:13); for speaking of the horses, many of which were dead and the rest ready to perish for hunger, he says, and repeats it, " They are as all the multitude of Israel. Israel used to glory in their multitude, but now they are diminished and brought low."He advised to send five horsemen, but, it should seem, there were only two horses fit to be sent, and those chariot-horses, 2Ki 7:14. Now the Lord repented himself concerning his servants, when he saw that their strength was gone, Deu 32:36.

III. The plenty that was in Samaria, from the plunder of the camp of the Syrians, 2Ki 7:16. Had the Syrians been governed by the modern policies of war, when they could not take their baggage and their tents with them they would rather have burnt them (as it is common to do with the forage of a country) than let them fall into their enemies' hands; but God determined that the besieging of Samaria, which was intended for its ruin, should turn to its advantage, and that Israel should now be enriched with the spoil of the Syrians as of old with that of the Egyptians. here see, 1. The wealth of the sinner laid up for the just (Job 27:16, Job 27:17) and the spoilers spoiled, Isa 33:1. 2. The wants of Israel supplied in a way that they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. 3. The word of Elisha fulfilled to a tittle: A measure of fine flour was sold for a shekel; those that spoiled the camp had not only enough to supply themselves with, but an overplus to sell at an easy rate for the benefit of others, and so even those that tarried at home did divide the spoil, Psa 68:12; Isa 33:23. God's promise may be safely relied on, for no word of his shall fall to the ground.

IV. The death of the unbelieving courtier, that questioned the truth of Elisha's word. Divine threatenings will as surely be accomplished as divine promises. He that believeth not shall be damned stands as firm as He that believeth shall be saved. This lord, 1. Was preferred by the king to the charge of the gate (2Ki 7:17), to keep the peace, and to see that there was no tumult or disorder in dividing and disposing of the spoil. So much trust did the king repose in him, in his prudence and gravity, and so much did he delight to honour him. He that will be great, let him serve the public. 2. Was trodden to death by the people in the gate, either by accident, the crowd being exceedingly great, and he in the thickest of it, or perhaps designedly, because he abused his power, and was imperious in restraining the people from satisfying their hunger. However it was, God's justice was glorified, and the word of Elisha was fulfilled. He saw the plenty, for the silencing and shaming of his unbelief, corn cheap without opening windows in heaven, and therein saw his own folly in prescribing to God; but he did not eat of the plenty he saw. When he was about to fill his belly God cast the fury of his wrath upon him (Job 20:23) and it came between the cup and the lip. Justly are those thus tantalized with the world's promises that think themselves tantalized with the promises of God. If believing shall not be seeing, seeing shall not be enjoying. This matter is repeated, and the event very particularly compared with the prediction (2Ki 7:18-20), that we might take special notice of it, and might learn, (1.) How deeply God resents out distrust of him, of his power, providence, and promise. When Israel said, Can God furnish a table? the Lord heard it and was wroth. Infinite wisdom will not be limited by our folly. God never promises the end without knowing where to provide the means. (2.) How uncertain life and the enjoyments of it are. Honour and power cannot secure men from sudden and inglorious deaths. He whom the king leaned upon the people trod upon; he who fancied himself the stay and support of the government was trampled under foot as the mire in the streets. Thus hath the pride of men's glory been often stained. (3.) How certain God's threatenings are, and how sure to alight on the guilty and obnoxious heads. Let all men fear before the great God, who treads upon princes as mortar and is terrible to the kings of the earth.

Keil-Delitzsch: 2Ki 7:8-11

When these lepers (these, pointing back to 2Ki 7:3.) came into the camp which the Syrians had left, they first of all satisfied their own hunger with the provisions which they found in the tents, and then took different valuables and concealed them. But their consciences were soon aroused, so that they said: We are not doing right; this day is a day of joyful tidings: if we are silent and wait till the morning light, guilt will overtake us; "for it is the duty of citizens to make known things relating to public safety" (Grotius). They then resolved to announce the joyful event in the king's palace, and reported it to the watchman at the city gate. העיר שׁער stands as a generic term in a collective sense for the persons who watched at the gate; hence the following plural להם , and in 2Ki 7:11 השּׁערים . "And the gate-keepers cried out (what they had heard) and reported it in the king's palace."

Keil-Delitzsch: 2Ki 7:12-15

The king imagined that the unexpected departure of the Syrians was only a ruse, namely, that they had left the camp and hidden themselves in the field, to entice the besieged out of the fortress, and then fall upon them and press into the city. בּהשּׂדה according to later usage for בּשּׂדה (vid., Ewald, §244, a). In order to make sure of the correctness or incorrectness of this conjecture, one of the king's servants (counsellors) gave this advice: "Let them take (the Vav before יקחוּ as in 2Ki 4:41) five of the horses left in the city, that we may send and see how the matter stands."The words, "Behold they (the five horses) are as the whole multitude of Israel that are left in it (the city); behold they are as the whole multitude of Israel that are gone,"have this meaning: The five horsemen (for horses stand for horsemen, as it is self-evident that it was men on horseback and not the horses themselves that were to be sent out as spies) can but share the fate of the rest of the people of Samaria, whether they return unhurt to meet death by starvation with the people that still remain, or fall into the hands of the enemy and are put to death, in which case they will only suffer the lot of those who have already perished. Five horses is an approximative small number, and is therefore not at variance with the following statement, that two pair of horses were sent out with chariots and men. The Chethîb ההמון is not to be altered, since there are other instances in which the first noun is written with the article, though in the construct state (vid., Ewald, §290, e.); and the Keri is only conformed to the following כּכל־המון . 2Ki 7:14 , 2Ki 7:15. They then sent out two chariots with horses, who pursued the flying enemy to the Jordan, and found the whole of the road full of traces of the hurried flight, consisting of clothes and vessels that had been thrown away. The Chethîb בּהחפזם is the only correct reading, since it is only in the Niphal that חפז has the meaning to fly in great haste (cf. 1Sa 23:26; Psa 48:6; Psa 104:7).

Keil-Delitzsch: 2Ki 7:16-20

When the returning messengers reported this, the people went out and plundered the camp of the Syrians, and this was followed by the consequent cheapness of provisions predicted by Elisha. As the people streamed out, the unbelieving aide-de-camp, whom the king had ordered to take the oversight at the gate ( הפקיד , to deliver the oversight) for the purpose of preserving order in the crowding of the starving multitude, was trodden down by the people, so that he died, whereby this prediction of Elisha was fulfilled. The exact fulfilment of this prediction appeared so memorable to the historian, that he repeats this prophecy in 2Ki 7:18-20 along with the event which occasioned it, and refers again to its fulfilment.

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

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

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

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

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

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

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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

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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.