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Chapter 7

2 Kings 7

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¹Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, 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.

²Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.^a

³¶ And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?

⁴If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die.

⁵And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.

⁶For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.

⁷Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.

⁸And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it.

⁹Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king’s household.^b

¹⁰So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.

¹¹And he called the porters; and they told it to the king’s house within.

¹²¶ And the king arose in the night, and said unto his servants, 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.

¹³And 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 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.^c

¹⁴They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see.

¹⁵And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king.

¹⁶And 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, according to the word of the LORD.

¹⁷¶ And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people 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.

¹⁸And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria:

¹⁹And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.

²⁰And so it fell out unto him: for the people trode upon him in the gate, and he died.

Footnotes:

² ^a7.2 a lord…: Heb. a lord which belonged to the king leaning upon his hand

⁹ ^b7.9 some…: Heb. we shall find punishment

¹³ ^c7.13 in the city: Heb. in it

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Elisha foretells abundant relief to the besieged inhabitants of Samaria, Kg2 7:1. One of the lords questions the possibility of it; and is assured that he shall see it on the morrow, but not taste of it, Kg2 7:2. Four lepers, perishing with hunger, go to the camp of the Syrians to seek relief and find it totally deserted, Kg2 7:3-5. How the Syrians were alarmed, and fled, Kg2 7:6, Kg2 7:7. The lepers begin to take the spoil, but at last resolve to carry the good news to the city, Kg2 7:8-11. The king, suspecting some treachery, sends some horsemen to scour the country, and see whether the Syrians are not somewhere concealed; they return, and confirm the report that the Syrians are totally fled, Kg2 7:12-15. The people go out and spoil the camp, in consequence of which provisions become as plentiful as Elisha had foretold, Kg2 7:16. The unbelieving lord, having the charge of the gate committed to him, is trodden to death by the crowd, Kg2 7:17-20.

Verse 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, Kg2 6:33 (note). 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.

Verse 2

Then a lord - שליש shalish. This word, as a name of office, occurs often, and seems to point out one of the highest offices in the state. So unlikely was this prediction to be fulfilled, that he thought God must pour out wheat and barley from heaven before it could have a literal accomplishment. But shalt not eat thereof - This was a mere prediction of his death, but not as a judgment for his unbelief; any person in his circumstances might have spoken as he did. He stated in effect that nothing but a miracle could procure the plenty predicted, and by a miracle alone was it done; and any person in his place might have been trodden to death by the crowd in the gate of Samaria.

Verse 3

There were four leprous men - The Gemara in Sota, R. Sol. Jarchi, and others, say that these four lepers were Gehazi and his three sons. At the entering in of the gate - They were not permitted to mingle in civil society.

Verse 5

The uttermost part of the camp - Where the Syrian advanced guards should have been.

Verse 6

The Lord had made the - Syrians to hear a noise - This threw them into confusion; they imagined that they were about to be attacked by powerful auxiliaries, which the king of Israel had hired against them.

Verse 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! 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.

Verse 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. 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.

Verse 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.

Verse 15

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

Verse 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 Ch2 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, Kg2 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, Ch2 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.

Introduction

ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16) Hear ye the word of the Lord--This prediction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram (Kg2 7:18). To-morrow about this time shall a measure of fine flour be sold for a shekel, &c.--This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price. in the gate of Samaria--Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.

Verse 2

a lord on whose hand the king leaned--When an Eastern king walks or stands abroad in the open air, he always supports himself on the arm of the highest courtier present. if the Lord would make windows in heaven--The scoffing infidelity of this remark, which was a sneer against not the prophet only, but the God he served, was justly and signally punished (see Kg2 7:20).

Verse 3

there were four leprous men--The account of the sudden raising of the siege and the unexpected supply given to the famishing inhabitants of Samaria, is introduced by a narrative of the visit and discovery, by these poor creatures, of the extraordinary flight of the Syrians. leprous men at the entering in of the gate--living, perhaps, in some lazar house there (Lev 13:4-6; Num 5:3).

Verse 5

they rose up in the twilight--that is, the evening twilight (Kg2 7:12). the uttermost part of the camp of Syria--that is, the extremity nearest the city.

Verse 6

the Lord had made the host of the Syrians to hear a noise of chariots--This illusion of the sense of hearing, whereby the besiegers imagined the tramp of two armies from opposite quarters, was a great miracle which God wrought directly for the deliverance of His people.

Verse 8

these lepers . . . did eat and drink--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.

Verse 10

horses tied, and asses tied, and the tents as they were--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.

Verse 12

the king . . . said unto his servants, I will now show you what the Syrians have done--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.

Verse 17

THE UNBELIEVING LORD TRODDEN TO DEATH. (Kg2 7:17-20) the king appointed the lord on whose hand he leaned,--&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. Next: 2 Kings Chapter 8

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, Kg2 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, Kg2 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, Kg2 7:10 which, when confirmed, the people went out and spoiled the tents of the Syrians, whereby the prophecy of plenty was fulfilled, Kg2 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, Kg2 7:17.

Verse 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. (r) Godwin, ut supra. (Moses & Aaron, B. 6. c. 9.) (s) Of Scripture Weights and Measures, c. 3. p. 86. (t) lb. c. 4. p. 104, 105.

Verse 2

Then a lord, on whose hand the king leaned,.... Not figuratively, in whom the king confided, but literally, on whose hand he rested, and by whom he was supported, being a form and matter of state, while he and Elisha were talking together, or on whom he leaned as he came to him; this was a principal lord, the third to the king, as his title seems to denote; the word by which the Septuagint renders it is by Suidas (u) interpreted of such that held three spears in the hand together; and this was an honourable post, for a king to lean on him; such state was used by the king of Syria, Kg2 5:18 and by the kings and queens of Persia; so Gorionides (w) says of Esther, that on the third day; she put on her beautiful garments and glorious ornaments, and took two of her maidens with her, and put her right hand on one of them, and leaned upon her in a royal manner, or as was the manner of kings: the same answered the man of God; the prophet of the Lord, as the Targum: and said, behold, if the Lord would make windows in heaven, might this thing be? it is impossible it should be, if he was to open the windows of heaven as at the flood, and let down showers of wheat and barley, in like manner as he rained manna in the wilderness: and he said; the prophet in reply to him: behold, thou shalt see it with thine eyes, but shalt not eat thereof; wheat and barley sold at the above price, but should not taste of it, as a punishment of his unbelief. (u) In voce (w) Heb. Hist. l. 2. c. 4.

Verse 3

And there were four leprous men at the entering in of the gate,.... Of the city of Samaria; lepers, according to the law, being obliged to be without the city and camp, Lev 13:46 these might have a dwelling assigned them near the gate; or they might get as near to it as they could, partly to obtain relief from the city, and partly for fear of the Syrians; these, the Jews say (x), were Gehazi and his three sons, see Kg2 5:27. and they said one to another, why sit we here until we die? being ready to perish with hunger. (x) T. Bab. Sotah, fol. 47. 1. & Sanhedrin, fol. 107. 2.

Verse 4

If we say we will enter into the city,.... Contrary to the law which forbid them: then the famine is in the city, and we shall die there; not being able to obtain food to preserve life: and if we sit here, we die also; having nothing to eat to support nature: now therefore let us come, and fall unto the host of the Syrians; put ourselves into their hands, and lie at their mercy: if they save us alive, we shall live; if they do not put us to death, but give us bread to eat, our lives will be preserved: and if they kill us, we shall but die; which we must inevitably do, whether we stay here, or go into the city.

Verse 5

And they rose up in the twilight, to go unto the camp of the Syrians,...., The dusk of the evening, or the evening twilight, as appears from Kg2 7:9, and when they were come to the uttermost part of the camp of Syria; not the further part of it, but the edge or border of it nearest to them: behold, there was no man there; no sentinel or guard, which they expected, and to whom they would have surrendered themselves.

Verse 6

For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host,.... Or of many armies, as the Targum; either in the air by the ministry of angels; or the Lord so wrought upon their imagination, that they fancied they heard such noises; or he caused such noises in their ears: and they said one to another, lo, the king of Israel hath hired against us the kings of the Hittites; one of the nations of the Canaanites, and may be here put for the whole of those that remained, and who lived upon the borders of the land of Israel; though Josephus (y) has it, the kings of the isles; that is, of Chittim, see Jer 2:10. and the kings of the Egyptians, to come upon us; Egypt being now divided into petty kingdoms; or else the governors of the several nomes or districts of it are here meant: for the king of Israel to hire these kings was very unlikely in his present circumstances; but those unreasonable things, in their panic, their imaginations suggested to them. (y) Ut supra, (Antiqu. l. 9. c. 4.) sect. 5.

Verse 7

Wherefore they arose and fled in the twilight,.... Or in the dark, as the Targum; when the twilight was going off; so that the lepers came very quickly after they were gone, Kg2 7:5. and left their tents, and their horses, and their asses; such was their fright, that they could not stay to loose their cattle, with which they might have made greater speed, but ran away on foot: and they left even the camp as it was; took nothing away with them, either money or provisions: and fled for their life; which they imagined to be in great danger.

Verse 8

And when these lepers came to the uttermost part of the camp, they went into one tent,.... The first they came to: and did eat and drink; which was the first thing they did, being hungry, and almost starved: and carried thence silver, and gold, and raiment, and went and hid it; in a place without the camp, where they thought it would be safe, and where they could come at it again: and came again and entered into another tent, and carried thence also, and went and hid it; this, Josephus says (z), they did four times. (z) Ut supra, (Antiqu. l. 9. c. 4.) sect. 5.

Verse 9

Then they said one to another, we do not well,.... This is not right, to take this booty to ourselves; it is not doing justice to our brethren, and it may not prove well to ourselves in the issue: this day is a day of good tidings; to be delivered from the enemy, and have such plenty of provisions thrown into their hands; it would be joyful tidings to the inhabitants of the city, did they know it: and we hold our peace; and do not publish this good tidings, that others may share the benefit of it: if we tarry till the morning light; when it will in course be discovered: some mischief will come upon us; either from the Syrians, who they might fear would return by that time, or some of them lurking about would fall upon them and destroy them; or the king of Israel, when he came to know it, would be so incensed as to inflict some punishment on them; or they might expect some evil from the immediate hand of God: now therefore come, that we may go and tell the king's household; acquaint some of his servants with what had happened.

Verse 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. (a) De Animal. l. 12. c. 34. (b) Geograph. l. 15. p. 500.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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. (c) Ut supra. (Antiqu. l. 9. c. 4. sect. 5.)

Verse 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, Kg2 7:1.

Verse 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 Kg2 7:2.

Verse 18

And it came to pass, as the man of God had spoken to the king, saying,.... As in Kg2 7:1, and what he said to the king there, and to the lord, in Kg2 7:2, are repeated in this and the next verse, that it might be observed how exactly the prophecies were fulfilled. , are repeated in this and the next verse, that it might be observed how exactly the prophecies were fulfilled. 2 Kings 7:19 kg2 7:19 kg2 7:19 kg2 7:19And that lord answered the man of God, and said,.... As in Kg2 7:2. and he said; that is, Elisha, as in the same place.

Verse 19

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 Kg2 7:17. Next: 2 Kings Chapter 8

Introduction

Elisha announced to him the word of the Lord: "At the (this) time to-morrow a seah of wheaten flour (סלת, see at Kg1 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 Kg2 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 Sa2 23:8; נשׁען למּלך אשׁר, an error in writing for נשׁ המּלך אשׁר, cf. Kg2 7:17, and for the explanation Kg2 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 Kg2 7:17.). The fulfilment of these words of Elisha was brought about by the event narrated in Kg2 7:3.

Verse 3

"Four men were before the gate as lepers," or at the gateway, separated from human society, according to the law in Lev 13:46; Num 5:3, probably in a building erected for the purpose (cf. Kg2 15:5), just as at the present day the lepers at Jerusalem have their huts by the side of the Zion gate (vid., Strauss, Sinai u. Golgatha, p. 205, and Tobler, Denkbltter aus Jerus. p. 411ff.). These men being on the point of starvation, resolved to invade the camp of the Syrians, and carried out this resolution בּנּשׁף, in the evening twilight, not the morning twilight (Seb. Schm., Cler., etc.), on account of Kg2 7:12, where the king is said to have received the news of the flight of the Syrians during the night. Coming to "the end of the Syrian camp," i.e., to the outskirts of it on the city side, they found no one there. For (Kg2 7:6, Kg2 7:7) "the Lord had caused the army of the Syrians to hear a noise of chariots and horses, a noise of a great army," so that, believing the king of Israel to have hired the kings of the Hittites and Egyptians to fall upon them, they fled from the camp in the twilight אל־נפשׁם, with regard to their life, i.e., to save their life only, leaving behind them their tents, horses, and asses, and the camp as it was. - The miracle, by which God delivered Samaria from the famine or from surrendering to the foe, consisted in an oral delusion, namely, in the fact that the besiegers thought they heard the march of hostile armies from the north and south, and were seized with such panic terror that they fled in the greatest haste, leaving behind them their baggage, and their beasts of draught and burden. It is impossible to decide whether the noise which they heard had any objective reality, say a miraculous buzzing in the air, or whether it was merely a deception of the senses produced in their ears by God; and this is a matter of no importance, since in either case it was produced miraculously by God. The kings of the Hittites are kings of northern Canaan, upon Lebanon and towards Phoenicia; חתּים in the broader sense for Canaanites, as in Kg1 10:29. The plural, "kings of the Egyptians," is probably only occasioned by the parallel expression "kings of the Hittites," and is not to be pressed.

Verse 8

When these lepers (these, pointing back to Kg2 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 Kg2 7:11 השּׁערים. "And the gate-keepers cried out (what they had heard) and reported it in the king's palace."

Verse 12

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 Kg2 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 Chethb 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. Kg2 7:14, Kg2 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 Chethb בּהחפזם is the only correct reading, since it is only in the Niphal that חפז has the meaning to fly in great haste (cf. Sa1 23:26; Psa 48:6; Psa 104:7).

Verse 16

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 Kg2 7:18-20 along with the event which occasioned it, and refers again to its fulfilment.

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 (Kg2 7:1, Kg2 7:2). II. It is brought about, 1. By an unaccountable fright into which God put the Syrians (Kg2 7:6), which caused them to retire precipitately (Kg2 7:7). 2. By the seasonable discovery which four lepers made of this (Kg2 7:3-5), and the account which they gave of it to the court (Kg2 7:8-11). 3. By the cautious trial which the king made of the truth of it (Kg2 7:12-15). III. The event answered the prediction both in the sudden plenty (Kg2 7:16), and the death of the unbelieving lord (Kg2 7:17-20); for no word of God shall fall to the ground.

Verse 1

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, Kg2 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, Kg2 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.

Verse 3

We are here told, I. How the siege of Samaria was raised in the evening, at the edge of night (Kg2 7:6, Kg2 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, Kg2 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, Kg2 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, Kg2 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, Kg2 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, Kg2 7:3, Kg2 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, Kg2 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 (Kg2 7:7), and in the twilight the lepers came (Kg2 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 (Kg2 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (Kg2 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 (Kg2 7:10), who straightway brought the intelligence to court (Kg2 7:11), and it was not the less acceptable for being first brought by lepers.

Verse 12

Here we have, I. The king's jealousy of a stratagem in the Syrian's retreat, Kg2 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, Kg2 7:15. He that gave this advice seems to have been very sensible of the deplorable condition the people were in (Kg2 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, Kg2 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, Kg2 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 (Kg2 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 (Kg2 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.

(Through the Bible) 2 Kings 5-8

The Great Cost of Unbelief - Part 6

Pastor Chuck Smith's Last Sermon - Be Strong in the Faith

Led Into Abundance

(2 Kings) Outcasts and Kings

Evangelism 03 Peter's Sermon in Acts

You Shall See but Not Eat

12. Ventures of Faith

Ii Kings 7:3

Ix. the Unfathomable Grace of God

The Problem With Someday

Why Sit We Here Until We Die?

Our Daily Homily - 2 Kings

The Duty of Helping Others to Seek the Saints' Rest

An Example of God’s Purpose in Our Taking Spoils

When God Says "Trust Me," He Means It!

This Day Is a Day of Good Tidings.

Ii Kings 7:1

Will There Be Another Revival?

Introduction

Verse 1

Verse 2

Verse 3

Verse 5

Verse 6

Verse 12

Verse 13

Verse 14

Verse 15

Verse 17

Introduction

Verse 2

Verse 3

Verse 5

Verse 6

Verse 8

Verse 10

Verse 12

Verse 17

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Introduction

Verse 3

Verse 8

Verse 12

Verse 16

Introduction

Verse 1

Verse 3

Verse 12

Verse 1

Verse 2

Verse 3

Verse 5

Verse 8

Verse 10

Verse 13

Verse 18

When God Says "Trust Me," He Means It!