2 Kings 7

the lords questions the possibility of it; and is assured that he shall see it on the morrow, but not taste of it, 2Kgs 7:2. Four lepers, perishing with hunger, go to the camp of the Syrians to seek relief and find it totally deserted, 2Kgs 7:3-5. How the Syrians were alarmed, and fled, 2Kgs 7:6, 2Kgs 7:7. The lepers begin to take the spoil, but at last resolve to carry the good news to the city, 2Kgs 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, 2Kgs 7:12-15. The people go out and spoil the camp, in consequence of which provisions become as plentiful as Elisha had foretold, 2Kgs 7:16. The unbelieving lord, having the charge of the gate committed to him, is trodden to death by the crowd, 2Kgs 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, 2Kgs 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 2Chr 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, 2Kgs 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, 2Chr 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 Account of the sojourning of the Shunammite in the land of the Philistines, during the seven years famine,

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

Elisha Foretells the Relief of Samaria. ( b. c. 891.) 1 Then 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. 2 Then 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. 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, v. 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, Deut. xxxii. 36 . When they had given over expecting help it came. When the son of man comes shall he find faith on the earth? Luke xviii. 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: to-morrow 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 ( Judg. v. 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, v. 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.

Windows - Through which he could rain down corn, as once he did Manna.

The Siege of Samaria Raised. ( b. c. 891.) 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? 4 If 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. 5 And 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. 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: 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. 7 Wherefore 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. 8 And 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. 9 Then 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. 10 So 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. 11 And he called the porters; and they told it to the king's house within. We are here told, I. How the siege of Samaria was raised in the evening, at the edge of night ( v. 6, 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, ch. vi. 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, Exod. iv. 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, ch. vi. 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, v. 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, ch. viii. 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, v. 3, 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 must 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, v. 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 ( v. 7 ), and in the twilight the lepers came ( v. 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 ( v. 8 ) and then began to think of enriching themselves with the plunder; but they corrected themselves ( v. 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 ( v. 10 ), who straightway brought the intelligence to court ( v. 11 ), and it was not the less acceptable for being first brought by lepers.

Hittites - Under which name (as elsewhere under the name of the Amorites) he seems to understand all the people of Canaan. For though the greatest number of that people were destroyed, yet very many of them were spared, and many of them upon Joshua's coming, fled away, some to remote parts, others to the lands bordering upon Canaan, where they seated themselves, and grew numerous and powerful. Kings - Either the king of Egypt, the plural number being put for the singular, or, the princes and governors of the several provinces in Egypt.

Fled - None of them had so much sense as to send scouts to discover the supposed enemy, much less, courage enough to face them. God can when he pleases, dispirit the boldest, and make the stoutest heart to tremble. They that will not fear God, he can make them fear at the shaking of a leaf. Perhaps Gehazi was one of these lepers, which might occasion his being taken notice of by the king, chap. 8:4.

Samaria Plentifully Supplied. ( b. c. 891.) 12 And the king arose in the night, and said unto his servants, I will now show 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. 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 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. 14 They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see. 15 And 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. 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, 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. 18 And 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: 19 And 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. 20 And so it fell out unto him: for the people trode upon him in the gate, and he died. Here we have, I. The king's jealousy of a stratagem in the Syrian's retreat, v. 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, v. 15 . He that gave this advice seems to have been very sensible of the deplorable condition the people were in ( v. 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, v. 14 . Now the Lord repented himself concerning his servants, when he saw that their strength was gone, Deut. xxxii. 36 . III. The plenty that was in Samaria, from the plunder of the camp of the Syrians, v. 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 xxvii. 16, 17 ) and the spoilers spoiled, Isa. xxxiii. 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, Ps. lxviii. 12 ; Isa. xxxiii. 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 ( v. 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 xx. 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 ( v. 18-20 ), that we might take special notice of it, and might learn, (1.) How deeply God resents our 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.

Behold, &c. - 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 Numb 11:1 Deut 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.

And so it fell out, &c. - 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.