Elisha said, “Hear Yahweh’s word. Yahweh says, ‘Tomorrow about this time a seah of fine flour will be sold for a shekel, and two seahs of barley for a shekel, in the gate of Samaria.’ ”
Parallel Translations
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Elisha said, “Hear Yahweh’s word. Yahweh says, ‘Tomorrow about this time a seah of fine flour will be sold for a shekel, and two seahs of barley for a shekel, in the gate of Samaria.’ ”
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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.
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And 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.'
Cross-references (16)
Passages linked to 2 Kings 7:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Joshua 3:5 Joshua said to the people, “Sanctify yourselves; for tomorrow Yahweh will do wonders among you.”
- Exodus 16:12 “I have heard the murmurings of the children of Israel. Speak to them, saying, ‘At evening you shall eat meat, and in the morning you shall be filled with bread. Then you will know that I am Yahweh your God.’ ”
- Ezekiel 37:4 Again he said to me, “Prophesy over these bones, and tell them, ‘You dry bones, hear Yahweh’s word.
- 1 Samuel 11:9 They said to the messengers who came, “Tell the men of Jabesh Gilead, ‘Tomorrow, by the time the sun is hot, you will be rescued.’ ” The messengers came and told the men of Jabesh; and they were glad.
- Exodus 9:5-6 Yahweh appointed a set time, saying, “Tomorrow Yahweh shall do this thing in the land.” Yahweh did that thing on the next day; and all the livestock of Egypt died, but of the livestock of the children of Israel, not one died.
- Exodus 14:13 Moses said to the people, “Don’t be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today; for you will never again see the Egyptians whom you have seen today.
- Psalms 46:5 God is within her. She shall not be moved. God will help her at dawn.
- Exodus 8:23 I will put a division between my people and your people. This sign shall happen by tomorrow.” ’ ”
- 2 Kings 20:16 Isaiah said to Hezekiah, “Hear Yahweh’s word.
- 2 Kings 4:42 A man from Baal Shalishah came, and brought the man of God some bread of the first fruits: twenty loaves of barley and fresh ears of grain in his sack. He said, “Give to the people, that they may eat.”
- 2 Kings 6:25 There was a great famine in Samaria. Behold, they besieged it, until a donkey’s head was sold for eighty pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver.
- Revelation 6:6 I heard a voice in the middle of the four living creatures saying, “A choenix of wheat for a denarius, and three choenix of barley for a denarius! Don’t damage the oil and the wine!”
- John 6:9 “There is a boy here who has five barley loaves and two fish, but what are these among so many?”
- 2 Kings 6:33 While he was still talking with them, behold, the messenger came down to him. Then he said, “Behold, this evil is from Yahweh. Why should I wait for Yahweh any longer?”
- 2 Kings 7:18-19 It happened 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 tomorrow about this time in the gate of Samaria;” and that captain answered the man of God, and said, “Now, behold, if Yahweh made windows in heaven, might such a thing be?” and he said, “Behold, you will see it with your eyes, but will not eat of it.”
- Isaiah 1:10 Hear Yahweh’s word, you rulers of Sodom! Listen to the law of our God, you people of Gomorrah!
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (23 sources)
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Geneva Bible translators 1599 · Public Domain The godly are ever assured of God’s help in…
The godly are ever assured of God’s help in their necessities, but the times and hours are only revealed by God’s Spirit.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ki 7:1 Then Elisha said, Hear ye the word…
2Ki 7:1 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.
Ver. 1. Tomorrow about this time.] Man’s perverseness stoppeth not the current of God’s infinite goodness. "What should I wait for the Lord any longer?" said wicked Joram. "Tomorrow shall a measure of fine flour be sold for a shekel," &c., saith the Lord, as if he would condescend, where he might judge; and would please them who deserved nothing but punishment.
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Shall a measure of fine flour.] Not meal, but flour, and fine flour too, a peck and a pottle of it sold for a shekel; that is, for half-a-crown at most - some say, for half the money; where an ass’s head and a cab of dove’s-dung had been at such unreasonable rates. This was a wonderful change on such a sudden. What cannot the Lord do! In the last year, save one, of Queen Mary, wheat was sold here in England for four marks the quarter; malt for two pounds four shillings the quarter; peas at two pounds six shillings eight pence. Whereas after the next harvest, wheat was sold for five shillings the quarter; malt at four shillings eight pence; and in some places a bushel of rye was exchanged for a pound of candies, which came to fourpence. {a} In the year 1555, when, by reason of unseasonable weather, there was a great dearth in this land, there sprang up upon the rocks without tillage or sowing, in the county of Essex, betwixt Orford and Adleborough, such a crop of peas, that in August there were gathered above a hundred quarters; and in blossoming there remained as many more, where never grass grew, nor earth was ever seen, but hard solid rock for three yards deep under their roots. {b}
{a} Mr Clark’s Martyrol.
{b} Speed in Suffolk.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Elisha said; either to the messenger, to be reported…
Elisha said; either to the messenger, to be reported to the king; or rather, to the king, being then come to him, as it is expressed, 1Ki 7:18; and to his courtiers, who were come with him, 1Ki 7:2. Thus saith the Lord: the Lord, whom you have so highly offended, and at present despise and refuse to wait upon, of his own mere grace and bounty hath sent you the glad tidings of your deliverance. A measure, Heb. seah; a measure containing 6 cabs, or 144 egg-shells, or about a peck and a pottle of our measure. Be sold for a shekel: compare this with 2Ki 6:25.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here, I. Elisha foretels that, notwithstanding the great straits…
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Then Elisha said, hear the word of the Lord,....…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Elisha foretells plenty, and the death of the unbelieving…
Elisha foretells plenty, and the death of the unbelieving Lord, ver. 1, 2. Four lepers discover that the Syrians are fled, and bring the news into the city, ver. 3-11. The king sends messengers in order to be assured of the truth, ver. 12-15. Sudden plenty and the death of the unbelieving Lord, ver. 16-20.
Measure - Hebrew. Seah, a measure containing six cabs, or about a peck and pottle of our measure.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Elisha foretells abundant relief to the besieged inhabitants
CHAPTER VII
Elisha foretells abundant relief to the besieged inhabitants
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of Samaria, 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, 2.
Four lepers, perishing with hunger, go to the camp of the
Syrians to seek relief and find it totally deserted, 3-5.
How the Syrians were alarmed, and fled, 6, 7.
The lepers begin to take the spoil, but at last resolve to
carry the good news to the city, 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, 12-15.
The people go out and spoil the camp, in consequence of which
provisions become as plentiful as Elisha had foretold, 16.
The unbelieving lord, having the charge of the gate committed
to him, is trodden to death by the crowd, 17-20.
NOTES ON CHAP. VII
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. 2Kg 6:33.
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Ki 7:1. Then — When things were at the…
2Ki 7:1. Then — When things were at the worst; when all help and relief were despaired of, and the king was impatient of waiting any longer; said Elisha — To the king, who was now come to him, (2Ki 7:18,) and to his courtiers, who were come with him, 2Ki 7:2. Hear ye the word of the Lord — Hear what he saith; hear it, and believe it. Thus saith the Lord — He whom you have so highly offended, and at present despise and refuse to wait upon, or wait for, any longer; He, I say, of his own mere grace and bounty, hath sent you glad tidings of your deliverance. To-morrow shall a measure of fine flour be sold for a shekel — The Hebrew סאה, seah, which is rendered a measure here, implies a quantity equal to six cabs, or a peck, or, according to some, a peck and two quarts, of our measure. The shekel was about three shillings; and though to have a peck of fine flour for three shillings at other times would not have been extraordinary, yet in the present situation of affairs it was wonderful. Thus, as has often been observed, man’s extremity is God’s opportunity of magnifying his power; and his time of appearing for his people is when their strength is gone, Deu 32:36.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The division between the chapters is most awkward here.…
The division between the chapters is most awkward here. Elisha, in this verse, replies to the king’s challenge in 2Ki 6:33 - that his God, Yahweh, will give deliverance in the space of a day. On the morrow, by the same time in the day, the famine will have ceased, and food will be even cheaper than usual.
A measure of fine flour - literally, “a seah of fine flour;” about a peck and a half.
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For a shekel - About 2 shillings 8 12 d.
Two measures of burley - Or, “two seahs of barley;” about three pecks.
In the gate - The “gates,” or “gateways,” of Eastern towns are favorite places for the despatch of various kinds of business. It would seem that at Samaria one of the gates was used for the grain market.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain A stater. It is the same as a sicle…
A stater. It is the same as a sicle or shekel. (Challoner) --- As it is in Hebrew and Septuagint. --- Bushel, or "measure," (Haydock) above 9 pints. --- Gate, where the market place commonly was. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 1. Hear ye the word of the Lord —…
1. Hear ye the word of the Lord — The king had waited for the Lord, and the Lord now answers by his prophet. The Lord announces that he shall not wait longer than the morrow.
A measure — A seah; a vessel containing about two gallons and a half, or a little more than a peck.
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For a shekel — About fifty-seven cents. A great change this from paying forty-five dollars for an ass’s head, or three dollars for a pint of dove’s dung.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Ch. 2Ki_7:1. Hear ye the word of the Lord]…
Ch. 2Ki_7:1. Hear ye the word of the Lord] Having seen the change in the king’s disposition, even though it were a change to despondency, rather than trust, Elisha in the name of the Lord gives a solemn assurance that help is nigh. This he does in the presence of the elders who had been sitting with him, and of those persons who had come in the king’s retinue.
a measure of fine flour be sold for a shekel] The measure is the Hebrew seah, which is said to be about a peck. It was six times as much as the Kab mentioned in 2Ki_6:5. So that the change which Elisha foretells would provide six times as much good food for one-fifth of the price for which, in the famine, the vilest had been sold.
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in the gate of Samaria] Where people congregated for markets and other purposes.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Then Elisha said.—And Elisha said. The division of…
VII.
(1) Then Elisha said.—And Elisha said. The division of the chapters is unfortunate, there being no break in the story here. The prophet addresses the king and his attendants (2Ki_7:18).
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A measure.—Heb., a seah: the most usual corn measure. (Comp. 1Ki_18:32; 2Ki_6:25.) The prophet’s words are more abrupt in the original: “Thus hath Jehovah said, About this time to-morrow a seah (in) fine flour at a shekel, and two seahs (in) barley at a shekel, in the gate of Samaria!”
Fine flour.—Gen_18:6.
Barley.—Not only as fodder for the horses (Thenius). but also for human consumption, in the shape of barley cakes, &c. (Jdg_7:13).
The gate.—The corn market, therefore, was held in the open space just within the gate.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-20. THE SIEGE OF SAMARIA (continued): THE DELIVERANCE.
Vers. 1-20. THE SIEGE OF SAMARIA (continued): THE DELIVERANCE.
Vers. 1, 2. The separation of these verses from the preceding narrative is most unfortunate. They are an integral part of it, and form its climax. In answer to the king"s attempt upon his life, and hasty speech in which he has threatened to renounce Jehovah, Elisha is commissioned to proclaim that the siege is on the point of terminating, the famine about to be within twenty-four hours succeeded by a time of plenty. There is thus no reason for the king"s despair or anger.
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Then Elisha said, Hear ye the word of the Lord. This was a very solemn exordium, well calculated to arrest attention. It must be remembered that the prophet"s life was trembling in the balance. The executioner was present; the king had not revoked his order; the elders would probably have suffered the king to work his will. All depended on Elisha, by half a dozen words, changing the king"s mind. He therefore announces a Divine oracle. (comp. 2Ch_13:4 2Ch_15:2 2Ch_20:20; and for the exact expression, see Isa_1:10 Isa_28:14 Isa_29:5, etc.; Jer_2:4 Jer_7:2, etc.) Thus saith the Lord, Tomorrow about this time shall a measure literally, a seah of fine flour be sold for a shekel. The "seah" was probably about equal to a peck and a half English, the shekel of the time to about half a crown. Thus no extraordinary cheapness is promised, but only an enormous fall in prices from the rate current at the moment. (2Ki_7:2-5) Such a fall implied, almost necessarily, the discontinuance of the siege. Jehoram appears to have accepted the prophet"s solemn asseveration, and on the strength of it to have spared his life, at any rate till the result should be seen. And two measures literally, seahsof barley for a shekel, in the gate of Samaria. The gates, or rather gateways, of Oriental towns were spacious places, where business of various kinds was transacted. One at Nineveh had an area of above two thousand five hundred square feet. Kings often held their courts of justice in the city gates. On this occasion one of the gates of Samaria seems to have been used as a corn-market (comp. vers. 17-20).
Vers. 1, 2, and 17-20. The sin of the scoffer, and its punishment.
Unbelief may be involuntary, and so neither incur guilt nor deserve punishment. St. Paul "obtained mercy" notwithstanding his bitter persecution of the, early Christians, "because he did it ignorantly in unbelief". (1Ti_1:13) Modem skeptics are, no doubt, in many cases unable to believe, their eyes being blinded through their education, through ingrained prejudice or invincible ignorance. But to scoff at religion must be at all times a voluntary act; and it is an act, which Holy Scripture views as in the highest degree blamable. In the instance here recorded, where Elisha, rising up in all the majesty of God"s prophet, and addressing himself to king, nobles, and elders, solemnly required them to "hear the word of Jehovah," and then proclaimed with a voice of authority the raising of the siege and the speedy conversion of the existing scarcity into abundance, it indicated extreme effrontery and contempt for holy things, to take the word, when the king himself was silent, and utter a scoff, questioning the power as well as the truthfulness of God. The "lord" was clearly puffed up with a high opinion of his own wisdom, enlightenment, and knowledge of the world and its ways, and perceiving no probability of the change prophesied, of which there was indeed at the time no sign, thought himself entitled, not only to disbelieve the announcement, but to pour contempt upon it. "It is too often the case that high-born and apparently well-bred men, at court, take pleasure in mockeries of the Word of God and of its declarations, without reflecting that they thereby bear testimony to their own inner rudeness, vulgarity, and want of breeding" (Bahr). They think it a proof of their own cleverness and superiority to superstitious terrors, to mock and ridicule what they know to be reverenced by others. For the most part God allows them to escape punishment in this world, but now and then he signally vindicates his honor in the sight of all, by a manifest judgment upon the scoffers. An Elymas the sorcerer is struck blind (Act_13:11) suddenly, an Arius perishes in the dead of night, or an Israelite "lord" suffers the penalty due to his rash words by being "trampled underfoot." God can at any time "arise to judgment," and "reward the proud after their deserving." Let men see to it that they provoke him not by "speaking unadvisedly with their lips." If they cannot receive his Word and hold fast his truth, let them at least "keep still silence," refrain themselves, and not draw down his vengeance upon them by profane scoffs and idle jesting.
HOMILIES BY C.H. IRWIN.
Vers. 1, 2, with 12-20. The unbelieving lord.
Elisha interrupts the king"s evil design by a prediction of plenty in Samaria. His mention of a fixed time doubtless induced the king to wait until he should see if the prophecy was fulfilled. "Thus saith the Lord, Tomorrow 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." It was a bold statement to make, for there was no human likelihood of its fulfillment. If the next day had proved Elisha to be a deceiver, no doubt he would have been torn limb from limb by the infuriated and hungry populace. But Elisha makes not the state-inert on his own authority, but uses the words, "Thus saith the Lord." One of the king"s principal courtiers, on whose arm he leaned, could not conceal his scorn and incredulity. "Behold, if the Lord would make windows in heaven, might this thing be?" Observe, his statement is not "If the Lord would make windows in heaven, this thing might be." He doesn"t even admit that. It is a question expressing entire impossibility. "Even if the Lord would open windows in heaven, is it at all likely that such a thing as this would happen?" But what seemed impossible to him was possible with God. The prophet warned him that he would suffer for his unbelief. "Behold, thou shalt see it with thine eyes, but shalt not eat thereof." As it was predicted, so it came to pass. During the night, the Lord caused the Syrian army to hear a great noise, like the noise of horses and chariots and a mighty host, and they fled in terror, leaving their camp with all their possessions and provisions behind them. Four lepers, going out of the city in the evening twilight, discovered the deserted comp. They brought back the news to the beleaguered city. At first, a stratagem was feared; but by-and-by in wild eagerness for food and plunder, the famished citizens rushed forth. The unhappy lord, who had doubted the prophet"s message and the promise of God himself, was trodden upon at the gate and died. From this striking and tragic story we may learn
I UNBELIEF MAY HAVE REASON, APPARENTLY, ON ITS SIDE. This courtier might have given many plausible reasons for doubting the prophet"s message.
1. He might have disputed the prophet"s right to speak in the name of God at all. He might have said, "How do I know that this man is speaking the truth?" though even there Elisha had already given pretty tangible proof of his credibility and trustworthiness. The faithful minister of Christ need not mind the sneers of men, provided God has owned his work, and set his heavenly seal upon his ministry.
2. Or he might have said, The thing is utterly incredible. It is utterly impossible. Where is flour to come from in such plenty as to supply this whole city of Samaria? There has been a besieging army around our walls for many days. They have desolated and plundered the country round about. Where is the food to come from, even if there was any one to bring it to us? And we know of no friendly army that is coming to raise the siege or cut its way through the serried ranks of the Syrians." All these would have been very natural thoughts to pass through that courtier"s mind. No doubt they were the very reasons, or some of them, which led him to disbelieve Elisha"s message. Probably, if he had stated his reasons to the people, he would have got a hundred to agree with him for every one who believed Elisha. No doubt they all looked upon Elisha as a fanatic and an enthusiast. They, to all appearance, had common sense, had reason on their side. And yet it turned out to be one of those many cases in which "God hath chosen the foolish things of this world to confound the wise, and the weak things to confound the mighty." Unbelief can be very plausible. Unbelief nearly always appears to have reason on its side. There is not a doctrine of the Bible against which the most plausible arguments might not, and have not, been advanced. Even Scripture itself can be quoted in support of unbelief and sin. "The devil can cite Scripture for his purpose.
Good arguments are not necessarily a proof of the truth or justice of a case. This needs to be remembered in an age when many arguments are urged against the truth of Christianity. What plausible reasons have been urged against the main truths of the Christian religion! Take the Deity of Christ, for example. How plausible are the arguments which human reason can bring forward against the doctrine of the Trinity and the Divinity of Christ! And yet of what value are such arguments when placed side by side with our Lord"s statement, "I and my Father are one;" with the statement of the Apostle John, "The Word was with God, and the Word was God;" or with the statement of the Apostle Paul, that "in him dwelleth all the fullness of the Godhead bodily?" In the same way the most plausible arguments can be, and are being, brought against the atoning nature of Christs death, although we have the clear statements of God"s Word that "he bore our sins in his own body on the tree," and Christ"s own statement that he laid down his life for the sheep. Over and over again it has been asserted that the Gospel miracles are incredible. Over and over again the most plausible arguments have been brought against future punishment, although we have the clear and emphatic statements of our Lord Jesus Christ himself on the subject. Unbelief may have reason, apparently, on its side.
II OUR REASON IS NO TEST OF POSSIBILITY. Our ideas are no test as to what is possible or impossible. Our minds are limited in their range. How often in the march of scientific discovery and invention it has happened that things, which seemed impossible in one century were proved to be possible in the next! It is not yet three hundred years since Galileo was condemned to imprisonment by the Inquisition for asserting that the earth moved round the sun. Even our own Sir Isaac Newton, little more than two hundred years ago the man who discovered the force of gravitation, and invented the first reflecting telescope was assailed with such abuse on propounding his discoveries, that he actually determined on suppressing the third book of the "Principia," which contains the theory of comets. And what shall we say of the invention of the steam-engine by James Watt, scarcely a hundred years ago an invention which has revolutionized our manufactures, and made possible a speed of locomotion by land and sea that would have been ridiculed as impossible only a few years ago? Every discovery of science, every invention in the useful arts, has at first been scorned as an impossible dream, then laughed at as impracticable, and finally accepted when it became impossible to deny the truth of the one or the usefulness of the other. The impossibilities of today turn out to be the possibilities of tomorrow. It is well to remember this, that, because we are unable to conceive of something taking place, it does not therefore follow that it is impossible. The fact is, that when we say anything is "impossible," we just mean that we cannot conceive it. But, as has already been shown, this is no reason why a doctrine or statement may not be true, or why a certain occurrence may not take place. We may have never known anything of the kind to occur before; but that is no proof that a thing is impossible, though in the minds of many people it is the only argument. What has never occurred before may occur yet. There are discoveries in science still undreamed of in our advanced philosophy. There are inventions yet to be conceived which, if today we could hear of them, we might pronounce the wild ravings of a fanatic. There are infinite resources in the hand of him who rules the world. Who are we, that we should limit God? Who are we, that we should set bounds to his power? Who are we, that we should set bounds to his justice on the one hand, or to his mercy on the other? Must we not bow in deep humility before all the problems that affect his dealings with men, and say, "Shall not the Judge of all the earth do right?" Must we not reverently accept whatever he has been pleased to reveal in his own Word of his Divine purposes and plans, no matter what our reason may say?
III THE DANGEROUS CHARACTER OF UNBELIEF. We have seen how unreasonable this courtier"s unbelief was. Not only so, but it was injurious. So unbelief in a professing Christian is injurious to himself and to others. It hinders his own usefulness. It hinders the progress of the gospel. It hinders the success of Christian work. It is the Achan in the camp, the canker of Christian life and power, the chilling blight of the Christian Church. What an age of deadness in the Church of Christ in England, Scotland, and Ireland, was the eighteenth century, the age of moderatism, the age of indifference and rationalism! What an absence of missionary enterprise! What an absence of evangelistic effort! As Churches and as individuals, we should pray to be delivered from unbelief, and to be filled with living, working, all-conquering faith. Mr. Spurgeon says, in his remarks on this passage, that if we are hindering God"s work by our unbelief, it may happen to us as it happened to this nobleman, that God may see fit to take us out of the way. He says that he has remarked, "that when any truly good man has stood in God"s way, God has made short work with him. He has taken him home, or he has laid him aside by sickness. If you will not help and will hinder, you will be put aside, and perhaps your own usefulness will be cut short." If you have not faith enough in the power of the gospel, if you have not faith enough in the promises of God, if you have not faith enough in the power of prayer, then be in earnest in asking for more faith such faith as will stand firm in the day of temptation, of trial, of conflict, of opposition. Never say to yourself about any Christian work, "If the Lord would make windows in heaven, might such a thing be?" An affectionate word to the unbeliever, to the sinner. Unbelief is dangerous. Christ speaks of unbelief as a sin. He says of the Holy Spirit that "he will convince the world of sin, because they believed not on me." Men may call it a hard doctrine, but there it is. "He that believeth not is condemned already, because he hath not believed in the Name of the only begotten Son of God." Is there anything hard in that? The offer of salvation is made to every one. It is so plain that there can be no mistake about it. If there had been any other way, any other Savior, men might plead uncertainty. But they are plainly told, "neither is there salvation in any other." Those who believed not the warnings in the days of Noah, perished. Their day of grace was long, but they neglected it. So with the Israelites whose bones lay whitening in the wilderness. "They entered not in because of unbelief." Oh, how terrible that unbelieving courtier"s doom: "Thou shalt see it with thine eyes, but shalt not eat thereof! C.H.I.
HOMILIES BY D. THOMAS Vers. 1, 2. A Divine teacher and a haughty skeptic.
Elisha said, Hear ye the word of the Lord; Thus saith the Lord, Tomorrow," etc. Here are two objects not only to be looked at, but to be studied.
I A DIVINE TEACHER. "Then Elisha said, Hear ye the word of the Lord; Thus saith the Lord, Tomorrow 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." Elisha was inspired and commanded by the Almighty God to make a proclamation to a starving population. The famine was still prevailing. The shadow of death darkened the sky, and his freezing breath was in the air, and men were shivering on the confines of the grave. Thus, when things seemed to be at their worst, Elisha appears as a messenger of mercy from Heaven, declaring that on the next morning there would be an abundance of provision obtainable in the gate of Samaria. Two circumstances connected with this promise will apply to the gospel.
1. It was a communication exactly suited to the condition of those to whom it was addressed. People were starving, and the one great necessity was food, and here it is promised. Mankind are morally lost; what they want is spiritual restoration, and the gospel proclaims it.
2. It was a com munication made on the authority of the Eternal. "Thus saith the Lord." That the gospel is a Divine message is a truth too firmly established even to justify debate. By the gospel, of course, I do not mean all the tracts of which the book we call the Bible is composed, but the Divine biography of Christ as recorded by his four biographers.
II A HAUGHTY SCEPTIC. "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?" Here is one of the most contemptible of all classes of men a courtier, a sycophant in relation to his king, a haughty despot in regard to all beneath him. When he heard the prophet"s deliverance, he, forsooth, was too great a man, and thought himself, no doubt, too great a philosopher, to believe it. It was the man"s self-importance that begat his incredulity, and this, perhaps, is the parent of all skepticism and unbelief. D.T.
HOMILIES BY J. ORR
Vers. 1, 2. The unbelieving lord.
The spirit of despair had taken possession of Jehoram. It was at this point that Elisha interposed with his promise of deliverance.
I PREDICTED DELIVERANCE. Elisha made what must have seemed an incredible announcement.
1. The city was at that moment suffering the extremest horrors of famine. By the same hour on the morrow food would exist in plenty.
2. Such food as was then obtainable was of the coarsest, most loathsome, and most revolting nature. By tomorrow they would be dieting on fine flour and barley in abundance.
3. Their disgusting food was only to be had at famine prices. Tomorrow a measure of fine flour would be sold for a shekel, and two measures of barley for a shekel.
4. Today they were fast beleaguered. Tomorrow flour and barley would be sold in the open gates of Samaria. After this, is anything too hard for the. (Gen_18:14) If men will not seek him, God leaves them to feel the extremity of their own helplessness before he interposes. Then he shows himself "plenteous" in mercy. (Psa_103:8) Who can doubt that, if king and city had sought God earlier with sincere hearts, the deliverance would have come sooner? Thus by his own forwardness does the sinner stand in the way of his own good.
II RATIONALISTIC DOUBT. The spirit of incredulity, which must have been in many minds when Elisha made this surprising announcement, found expression in the utterance of the captain on whose hand the king leaned, "Behold, if the Lord would make windows in heaven, might this thing be?
1. The author of this skeptical scoff was a person in high rank. The atmosphere of a court, and the position of a courtier, are not favorable to the development of piety. They are more apt to develop, as here, a worldly, skeptical, cynical spirit, with small faith in God, virtue, and truth. Piety is to be looked for rather in the cottages than in the palaces of a people, though there are notable exceptions. "Not many mighty," etc.. (1Co_1:26)
2. The language is that of scornful incredulity. It is the speech of a rationalist. Judged by the standards of sense and of natural reason, the sudden access of plenty which Elisha predicted was impossible. If the Lord opened windows m heaven, it might be looked for, but not otherwise. And who expected help from that quarter? Thus the worldly wise lord reasoned, sneering at Elisha"s word as the imagination of a heated brain. He is the type of all rationalists. Interpositions from heaven are the last things they are disposed to believe in; and in any case they will not believe God"s Word unless they can see how it is to be fulfilled, and on what natural principles the unusual event is to be explained. As in the present case there was no possibility of help from within the city, and no prospect of the Syrians leaving when the city was just about to fall within their power, and no evidence that food in such abundance could be obtained at a day"s notice even if they did leave, Elisha"s promise could only be assigned to the category of delusion. The spirit of faith is the opposite of this. It takes God at his word, and leaves him to find out the means of accomplishing his own predictions.
III THE PUNISHMENT OF UNBELIEF. Elisha entered into no argument. He left his word to be proved or disproved by the arbitrament of time. But he told the great lord who so much wiser than Elisha had scoffed at its fulfillment, what the penalty of his unbelief would be. He would see the promised plenty indeed, but he would not eat of it. Is not this the fate of every unbeliever? God"s word stands sure; it comes to pass in due time; but the intellectualist, the scoffer, the doubter, the man who was too wise to believe, finds himself shut out from participation in the blessing. J.O.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Then said Elisha, Hear ye the word of the…
2Ki_7:1-17
Then said Elisha, Hear ye the word of the Lord.
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The famine in Samaria
The emphasis of the teaching of this account of the Samaritan famine should undoubtedly be placed upon the complete fulfilment of the word of God. The prophet specified the time when plenty would reign in the city. He named the price that would rule in the markets for breadstuffs. Elisha, the prophet of the Lord, since he left his twelfth yoke of oxen in the field to follow Elijah, had not watched carefully the prospects for a good crop in the valley of the Jordan. He could not have told the value of the freight arrived in Damascus by the last caravan from Persia. There were no bulletins that he had lately been consulting as to the outlook for a good harvest on the plain of Sharon or in the Nile valley. He had received no private advices of the number of cattle herding on the hills of Bashan. The ships that arrived at Tyre and Sidon with corn from Africa did not report their invoices to the herdsmans son in the beleaguered city. There was no private wire in the house of the man of God, that announced the arrival of rich convoys at the Red Sea ports, and which were now on their way to Samaria. Elisha was alone with the elders. The only messenger that came was one to take his life. Ignorant thus of the world outside, and yet undaunted, the prophet spake in the name of the Lord, telling the price of even the fine flour that only luxury could afford. On the morrow the humble workman could buy the barley for his frugal meal, and the high-born dame the necessaries for a feast. Tomorrow 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.
I. The flight of the Syrians. The besiegers of Samaria did not deliberately gather their equipments and stores and return to their own country. They left everything, and that suddenly. The threatenings that came to them were such as to destroy all thoughts of anything but the safety of their own lives. Thus it was they left literally the spoil. The inhabitants of Samaria, if the enemy had slowly departed, might have gathered grain from other cities. This would have taken time, however, and the quantity that a country could furnish which an army had foraged over would have been small. The Syrians came for a siege, not simply as horsemen to make a wild foray and then retire. They were well equipped. Fine flour, that must else have been brought from far, or slowly ground from the corn, was already on hand for the perishing people. All this preparation, however natural it seems, was of Gods planning. When the soldiers of Syria enlisted for a long campaign against Samaria, and the commissary trains gathered luxuries for a permanent encampment, the thing was under the eye of God. Emphasise the miraculous as we will, we must not forget Gods provision for all results that seem to us so strange. God has His hand on the springs of all action and the sources of supply. Long before the Syrians began to prepare for the siege of the city, God had laid His trains to oppose them. If we think of God as a Father and Provider for mankind at every step of life, we shall be helped in our faith in Him as one who can work miracles. Faith is not difficult when we daily mount upward on steps of Providence.
II. The conduct of the lepers.
1. It was wise. There was only death if they returned within the city. There was one hope. They followed it. On a much greater question than that before the lepers, how many have decided so wisely as these outcasts? The teaching of this world and of mens hearts is that there is no salvation possible unless outside of self and mankind. The lepers seized their opportunity. It proved life for them. The future is not clear to any man, but it offers something real in Jesus Christ. Each of us has more to encourage us to accept Christ than the lepers had to go to the army of Syria. Let a man act on his best convictions instead of sinking down to die. He will find a boon more precious than that which the lepers found.
2. The conduct of the lepers was magnanimous. Men who are outcast from their fellows often feel, when good fortune comes, like retaliating upon those who have neglected or wronged them. A young man who has seen hardship in his early days is often tempted in the beginning of prosperity to show others that he can do without them. This bitter feeling because of neglect on the part of others often becomes a motive for effort towards success. It is ignoble for a man to cherish any of the wrongs he has endured. He ought to try and erase the scars that sorrow and hardship have wrought on his heart. The lepers were mindful of their duty to their fellow-men. They resolved to hasten back with the good tidings. No man, however poor or successful, neglected or exalted, but owes more to the world than he can repay, There is ever an unfailing obligation on every man to do all that lies in his power for the race Christ died to redeem. Learn of the lepers to be magnanimous. They showed they were still men with noble instincts that sorrow and neglect could not crush. There is always a temptation to keep the good to ourselves. We keep back the money, the kind words, the comfort that men need. If it is not done with malicious purpose, it is done in our stolidity, our indifference to others necessities.
III. The blaspheming Lord. Over against the hope just held out by the man of God, the courtier places his sneer at all Providence. How many hearts would sink at his words? The widow still hiding her son from death will now conquer her maternal instinct and sustain life on the horrible sacrifice. Those who have been roused to hope will go back to deeper despair. A single day adds multitudes to the victims of the plague or famine. The blood of children, of men, and of women is on the head of the scorner. That the words of the kings favourite had a terrible effect upon the distressed city, we may infer from the manner of his death. When plenty came, the maddened populace trod to the earth the blasphemer and destroyer of hope. (Monday Club Sermons.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 2Ki_7:1. A measure of fine flour—This seah would probably…
THE FLIGHT OF THE SYRIANS
CRITICAL AND EXPLANATORY NOTES.—
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2Ki_7:1. A measure of fine flour—This seah would probably contain about three gallons of flour. In the gate of Samaria—i.e., the market. Agricultural and garden produce from the country were brought to the gates of cities for sale.
2Ki_7:2. Then a lord, on whose hand the king, &c.—This שָלִישׁ may be described as a knight or chariot-warrior; the plural word is rendered in 1Ki_9:20, “rulers of his chariot” (see Note in loc.) The king, when on foot abroad, would usually be attended by his highest courtier, resting his hand on his arm. Behold, if the Lord would make windows in heaven—Omit if. The Lord will, &c.—הִגֵּה is הֵן, demonstrative: “Lo! behold, the Lord will.” Strong irony; scoffing incredulity.
2Ki_7:3. Four leprous men—Perhaps living in some lazar-house outside the gate (see Num_5:3-4).
2Ki_7:5. In the twilight—This “twilight”—בַנָּשֶׁף—was not the early dawn, but the evening twilight, as is evident from
2Ki_7:9. and also from the king’s prompt action, which was “in the night” (2Ki_7:12).
2Ki_7:6. Hear a noise—קוֹל. This sound as of the march of two hostile armies was evidently a supernatural illusion; and it is an unimportant question whether the illusion was objective or subjective. God created it for His own purpose. Kings of the Hittites … kings of Egypt—General phrases for the northern and southern kings.
2Ki_7:9. Some mischief will come upon us—Guilt, or punishment of guilt.
2Ki_7:10. Horses tied, asses tied, and the tents—In Eastern encampments, the tents are placed central, and the cattle picketted around outside as a defence. Hence the lepers first come to the “horses and asses,” then to the “tents.”
2Ki_7:11. And he called the porters—Being the soldier on guard, he could not leave his post, so called to other soldiers within the gate, who carried the news to the palace guards.
2Ki_7:13. One of the servants answered, &c.—His advice to the king, who suspects a stratagem, is given in confused words, but means—Send out five scouts; if they perish, then their fate will be only as the fate of “the multitude of Israel” is sure to be if no Divine deliverance arises.
2Ki_7:14. Took two chariot horses—שְׁנֵי רכב סוּסים, two pairs of horses. After the host of the Syrians—lit., after the camp.
2Ki_7:16. And the people went out—The news that the enemy had fled in a panic sped through the city, and the crowds poured out in a rush to seize the stores and spoil of the Syrian camp. Such plenty was found that food was sold at nominal prices to the famished people.
2Ki_7:17. Charge of the gate—Thus the king placed his “knight,” who the day before had derided Elisha’s prophecy, in the very position for the predicted fate to overtake him. By such blunders, knowing not what they do, men unwittingly work out God’s fore-ordained plans.—W. H. J.
HOMILETICS OF 2Ki_7:1-20
THE UNFAILING CERTAINTY OF THE DIVINE WORD
In this chapter we have an illustration of how the Scripture narrative subordinates everything to the setting forth of the Divine word and purpose. To the historian there is ample material for the most graphic picture-writing: the beleagured city wasting in famine—the lepers: their desperate decision, their struggle with the spirit of covetousness in the midst of plenty; their generous recognition of the claims of a common brotherhood—the alarm and rout of the Syrians—the mad stampede of the famished citizens when the news of the flight was confirmed, and the wild avidity with which the provisions and treasures of the Syrians were seized—all this is told with the utmost simplicity, and would not be told at all, but to point out the fulfilment of a promise and a threat (compare 2Ki_7:1-2, with 2Ki_7:18-20). Jehovah interposes to arrest a national calamity at the last moment, and the people are taught to respect His prophet, and to receive His word for their warning and instruction. They are again taught the utter worthlessness of their heathen deities in extremity. Observe—
I. That the Divine word is uttered at a time when it seems very unlikely that its promises or threatenings will ever be fulfilled.
1. The natural obstacles to its fulfilment seem insuperable. Samaria was closely invested by a powerful and numerous army. Within was famine; without was the sword. Every passing moment was in favour of the besieging host; starvation would soon bring the victory denied to their arms. It seemed very improbable that flour and barley, that had become almost a forgotten luxury to the besieged, should be both abundant and cheap on the morrow. How often are the Divine utterances environed with mystery and improbability: e.g., the promise to Abram of a numerous posterity; the threat of the deluge; the prophecies concerning Messiah; the gifts and operations of the Holy Ghost; the call and salvation of the Gentiles. What appears impossible to us is the normal order with God. Human faith is tested; Divine power is vindicated.
2. The Divine word is ridiculed by the unbelieving. “If the Lord would make windows in Heaven might this thing be.” Such was the sneer of a Jewish peer, probably the prime minister of Jehoram. We can almost hear his scornful laugh, as he pictures Jehovah opening heaven, and showering down meal and grain like rain. Would it arrest his mockery to hear his doom so promptly threatened that he should see it, but not partake of it? Unbelief is highly offensive to God; it is the parent of the grossest sins, and deprives man of the richest blessings. The discontented Hebrews saw the promised land; but their unbelief prevented them entering into its possession. It is an evidence of the blindness and audacity of sin, that it questions the word of infinite Goodness and Justice.
II. That the Divine word is fulfilled by unexpected agencies. “The Lord made the host to hear a noise” (2Ki_7:6). This may have been the noise of the same host whose movements David was once permitted to hear in the tops of the trees, and which led him on to the conquest of the Philistines (2Sa_5:24). Or the noise may have had no objective reality, but may have been a mere delusion produced in the minds of the Syrians. In either case it was caused by the Lord, and the Syrians were led to imagine that Jehoram had hired against them the armies of other nations. The sight of horses and chariots encouraged the servant of Elisha (2Ki_6:17). The noise of horses and chariots terrified the Syrians. The Lord can make the ordinary senses and faculties of the human mind the means of blessing or of punishment. The Syrians fled in dismay, and in such headlong haste as to leave their provisions and baggage behind them. Samaria was delivered and knew it not, and might have remained in ignorance for several days. But the word of the Lord must be fulfilled, and the lepers—beings from whom every one shrank with disgust—are used as messengers of joyful tidings. Not till the lepers were surfeited with spoil, did they listen to the dictates of a common humanity; but the night is deepening, and the word of the Lord must be fulfilled on the morrow. The news of the leprous messengers is received with suspicion, and the cautious king is unwilling to act; but the morn is breaking, and the word of the Lord must be fulfilled. The counsel of the king’s servants prevails, two chariots are timidly sent forth, the news is confirmed, and the camp that threatened death a few hours before, furnishes in abundance the necessaries of life. Thus, by the most unlikely agencies, and in the most unexpected way, the Divine purpose is accomplished.
III. That the Divine word is fulfilled with unfailing certainty. “And it came to pass as the man of God had spoken” (2Ki_7:18). The spoil of the deserted Syrian camp fulfilled the promise of cheap food; and the death of the unbelieving nobleman, who was crushed by the overwhelming crowd of famished citizens, in their wild eagerness to press through the gate, fulfilled the threat, “Thou shalt see with thine eyes, but shalt not eat thereof.” With what gratitude and with what awe should we regard the word of God! With gratitude, because its promises are so rich and sure; with awe, because its threatenings will be inevitably fulfilled. As certain as the moving glacier, impelled by an irresistible law, bears down all obstruction, and buries in ruin whatever lies in its course, so certainly will the word of God, impelled not by blind, unthinking force, but by the loftiest intelligence and irreproachable justice, bring to pass its threatenings against the impenitent and disobedient. That people is hopelessly sunk that is not moved and instructed by either promise or threatening.
LESSONS:—
1. It is a solemn responsibility to declare or listen to the word of God.
2. The most formidable nation cannot prevent the fulfilment of the Divine word.
3. The word of God should be reverently feared, and implicitly trusted.
GERM NOTES ON THE VERSES
2Ki_7:1-2. The Divine method of relief.
1. Is seen in the moment of human extremity.
2. Makes demands upon our faith.
3. Is inexplicable to the unbelieving.
4. Magnifies the Divine power and generosity.
2Ki_7:2. The children of this world consider their unbelief to be wisdom and enlightenment, and they seek to put that which is a consolation and an object of reverence to others in a ridiculous light. The Lord will not leave such wickedness unpunished. It is only too often the case that high-born and apparently well-bred men at Court take pleasure in mockeries of the word of God and of its declarations, without reflecting that they thereby bear testimony to their own inner rudeness, vulgarity, and want of breeding. It is a bad sign of the character of a prince, where scoffers form the most intimate circle of his retinue. Unbelief is folly, because it robs itself of the blessing which is the portion of faith.—Lange.
Prophecies before they be fulfilled are riddles; no spirit can read them but that by which they are delivered. It is a foolish and injurious infidelity to question a possibility, where we know the message is God’s. How easy it is for that Omnipotent hand to effect those things which surpass all the reach of human conceit! H God intended a miraculous multiplication, was it not as easy for Him to increase the corn or meal of Samaria as the widow’s oil? Was it not as easy for him to give plenty of victuals without opening the windows of Heaven, us to give plenty of water without wind or rain? The Almighty hates to be distrusted.—Bp. Hall.
2Ki_7:3; 2Ki_7:10. The conduct of the lepers illustrative of varying phases in human experience.
1. Desperate in extremity (2Ki_7:3-4). Death threatened-them at every point. To enter the city was to starve—to remain inactive was to die—they could be no worse if they threw themselves upon the mercy of the enemy. A drowning man will snatch at a passing straw. The dread of death drives many to the most desperate measures.
2. Forgetful and selfish in sudden prosperity (2Ki_7:8). They were intoxicated with the sight of such abundant spoil, and not content with allaying the pangs of hunger, they were carried away with the spirit of greed, and hid the treasure they had so suddenly acquired. Their captivity rendered them forgetful of the starving city. The chief butler, when restored to his wealth and dignity, forgot the imprisoned Joseph (Gen_11:23). Sudden prosperity brings its special perils.
3. The subjects of reflection and of humane and generous impulses (2Ki_7:9-10). Their consciences smote them—they thought of their starving brethren—they could no longer delay to carry the tidings of deliverance and plenty. The grosser demands of their animal nature were satisfied, and the Instincts of their higher nature began to assert themselves. Hunger, and the excitement of sudden plenty, had demoralized their better feelings; but when the famine fiend was expelled, they felt again the generous pulse of a common brotherhood. And yet how few who are blessed with abundance are remarkable for generosity!
2Ki_7:3-4. How often we meet with a similar disposition. Instead of a joyful and believing look up to Heaven, a faithless looking for help from human hands; instead of submission to God, a dull discontent—a despair which quarrels with the eternal. And what language is this—“If they kill us, we shall only die?”—as if the grave was the end of men, and the great beyond were only a dream; or as if it were a matter of course that the pain of death atones for the sins of a wasted life, and most rightfully purchases their pardon and a reception into heavenly blessedness. Our life lies in the hand of God, who sets its limit which we may not anticipate. Circumstances may indeed arise in which a man wishes for death. It makes a great difference, however, whether this wish comes from weariness of life, or whether we have, with Paul, “a desire to depart and to be with Christ.” Only when Christ has become our life, is death a gain.—Krummacher.
2Ki_7:6. It is only necessary that in the darkness a wind should blow, or that water should splash in free course, or that an echo should resound from the mountains, or that the wind should rustle the dry leaves, to terrify the godless, so that they flee as if pursued by a sword, and fall, though no one pursues them. It happens to the unconverted man as it did here to the Syrians. God causes him to hear the rumbling of His anger, the roaring of the death floods, the thunder of His law, and the trumpet sounds of the judgment day. Then he flees from the doomed camp in which he has dwelt hitherto, and hurls away the dead weight of his own wisdom, justice, and strength.—Lange.
2Ki_7:8-9. Many a one gets chances to acquire property dishonestly, to enjoy luxury and debauchery, to gratify fleshly lusts, and to commit other sins; and, if he is secure from human eye, he does not trouble himself about the all-seeing eye of God; but his crime is discovered at last in his own conscience, and, by God’s judgment, it is revealed and punished. Conscience can, indeed, be benumbed for a time, but it will not rest for ever; it awakes at last, and stings all the more the longer it has been still. He who conceals what he has found is not better than a thief.—Wurt. Summary.
2Ki_7:9. Glad tidings.
1. When they offer life to the perishing.
2. May be borne by the afflicted and despised.
3. May be wickedly suppressed.
4. Should be eagerly proclaimed by all who have benefited by them.
—How far self-love carries us in all our actions, even to the neglect of the public! Not till their own bellies and hands and eyes were filled did these lepers think of imparting this news to Israel. At last, when they themselves are glutted, they begin to remember the hunger of their brethren, and now they find room for remorse. Nature teaches us that it is an injury to engross blessings, and so to mind the private as if we had no relation to a community. We are worthy to be shut out of the city gates for lepers, if the respects to the public good do not oversway us in all our desires, in all our demeanour; and well may we, with these covetous lepers, fear a mischief upon ourselves if we shall wilfully conceal blessings from others.—Bp. Hall.
(2Ki_7:9).—The moral and spiritual claims of London. The lepers revelled for some hours, forgetful of the many of their countrymen who were starving with hunger, and after they had done all for themselves that they could, then they thought of their brethren. We may apply the circumstances of this narrative to the conduct of the citizens of London. Observe—I. That we are in possession of a blessing peculiarly adapted to benefit our fellow-countrymen. The gospel contains glad tidings to all people, and is adapted to benefit man in four senses.
1. As conscious of guilt. All men know that they are transgressors, and in a city like this, who has not to look upon himself as guilty and unholy? The gospel reveals the remedy; and this message it is in the power of the humblest to communicate. It is not necessary he should ascend the pulpit or the hustings; he may do it by his life and by his visits.
2. As exposed to temptation. Great cities are ever the focus of vice. Such was Ninevah, such was Rome, such is Paris, such is London.
3. As liable to suffering. Sorrow is the portion to which flesh is heir; and as a city these are generally concentrated. Think of the want of labour, the high price of provisions, the ravages of disease, the frauds of the designing, the failure of credit, &c.
4. As subject to death. It is the law of nature and the sentence of God that all must die; and oh! what a mass does this city present to death! II. That we have been guilty of a culpable omission in neglecting to communicate those things.
1. Because the melancholy circumstances of our fellow-citizens have not been realized by us. Had these four lepers thought of the extent of actual misery among their fellow-citizens, they would have hastened to them as soon as they had satisfied their first cravings. So it is with us; we do not think of our fellow-men around us.
2. Because the relative importance of our fellow citizens has not been by us regarded. London, as it is the seat of royalty, the head of legislation, the residence of nobility and gentry, the mart of commerce, is the resort of all classes. We forget that we dwell in a vortex, which draws from many a league around, and draws many into ruin. That grain of gunpowder, yonder, if ignited, will explode, but will do little mi chief, because it is alone. But let it be one of a vast magazine, and where shall the mischief end?
3. Because our own necessities have been exaggerated. The lepers would say they had not had a meal for a month, that they were so naked they wanted clothing, so poor they wanted treasure, so sick they wanted medicine. True, he is to blame who does not keep his own vineyard; but there is reason to fear that a spirit of selfishness has hitherto prevented the citizens of London doing the good they might.
4. Because the design of the Divine goodness has been overlooked. Yon are blessed that you may bless. You are lights, and your lights should shine. We overlook the design of God in doing us good, if we suppose it for ourselves alone. III. We should experience the most powerful emotions at the remembrance of our past indifference.
1. An emotion of shame for our criminal neglect. While we have thought of the distant village, and the distant heathen, we have forgotten those who breathe the same air, and reside in the same city.
2. An emotion of sorrow for inseparable mischief. While the lepers were eating almost to surfeit, and loading themselves with treasures almost to faintness, another and another in the city fainted and died.
3. An emotion of alarm for threatening evil. We are conscious of the anti-social and demoralizing effect of infidelity. Could it be diffused, it would do infinite mischief.
4. An emotion of pity for present destitution. Think of the claims of the metropolis. We ask your pity for those by whom you got your wealth. We must feel for those who are perishing, as He who felt beheld a devoted city, and wept over it.—The Pulpit.
—The day of good things. I. The text describes the times in which we live. “This day is a day of good tidings.”
1. Because Jesus Christ has obtained a complete conquest over all our enemies.
2. Because He has procured an ample provision for all our necessities.
3. Because He has made many of us participate in the provisions of His love.
4. Because He has opened channels for the publication of these good tidings to others. II. The text reproves our indifference to the miseries of others. “We do not well; this day is a day of good tidings.”
1. While this disposition exists in our minds, we dishonour our character.
2. We disobey Christ’s commands. III. Consider our punishment if we delay to send help to those who need it. “If we tarry till the morning light, some mischief will come upon us.”
1. If we delay in the work, our eyes shall see the destruction of our kindred. Our souls shall want the joys of God’s salvation.
3. Our conduct will receive the condemnation of Christ. IV. The text suggests the course of conduct you ought to adopt under the present circumstances. “Let us go and tell the king’s household.” We should carry the Gospel to our poor brothers and sisters.
1. Because they are perishing for lack of knowledge.
2. Because success is certain.
3. Because opportunities are vanishing.
2Ki_7:10. Outcast and despised men were destined, according to God’s providence, to announce to the threatened city in the crisis of its danger the great and wonderful act of God. God is wont to use slight and contemptible instruments for His great works, that He may, by the foolish things of the world confound the wise. Fishermen and publicans brought to a lost world the best good news—the Gospel, which is a power to make all blessed who believe in it.
2Ki_7:12-16. Hunger v. Suspicion. I. Suspicion, the fruit of unbelief—readily gives up the hope of Divine deliverance. II. Suspicion regards the tidings of relief as a ruse of the enemy—the lack of truth and righteousness leaves the mind a prey to endless questionings. III. Hunger catches at the faintest shadow of relief—is prepared for great risks—the enemy without cannot be more formidable than starvation within. IV. The exigencies of hunger overcome the scruples of suspicion. The wary king is persuaded to despatch two chariots to reconnoitre, so that if one is seized, the other may escape. The news brought by the lepers is confirmed. The risks of hunger are rewarded with the much-needed provision.
2Ki_7:12. By such a stratagem as here mentioned, Tomyris, the Scythian queen, circumvented and destroyed Cyrus and his Persians. So when the Christians besieged Ptolemais, and were themselves at the same time besieged by Saladin, they were so hard bested for victuals that they were forced to beg and buy it of their enemies. This, when Saladin perceived he pretended to go his way, leaving his camp full fraught with plenty of all things; and when the hunger-starved Christians fell upon the spoil in a confused way, he, turning short again, slew them.—Trapp.
2Ki_7:17. The perils of a crowd. In this incident, God speaks to us by showing us—
1. What a terrible thing is a crowd.
2. What a terrible thing is thoughtlessness.
3. How terrible it is to break God’s laws, natural and moral.
4. That it is safest to do always that which is right.
5. That we should prepare to meet our God.—Spence.
—The judgment of the king’s officers proclaims aloud, “Be not deceived, God is not mocked.” His corpse became a bloody seal upon the words of Jehovah and of His prophet. In the last days, also, when the abundance of the Divine grace shall be poured out like a stream, in the midst of the greatest misery, many despisers of the glorious promises of God will see the beginning thereof, but will not attain to the enjoyment of it; they will be thrust aside by marvellous judgments.—Lange.
—Whether he had been an oppressor of the people, and was therefore justly trodden to death by them, is uncertain; but that he had shamefully trodden under foot the honour of God’s power is upon record, wherefore he was worthily trampled on by the hungry people who would not be kept in by his authority. The belly hath no ears; and hunger breaketh through stone walls. Such a like death Constantius Paleologus, the last Greek emperor, suffered in the gate of Constantinople when the Turkish army pressed into that city and took it, A.D. 1453.—Trapp.
2Ki_7:18-20. Unbelief.
1. Is rebuked by the faithful fulfilment of the Divine word.
2. Is signally punished.
3. Is a universal danger to man.
4. Should be prayerfully guarded against.
2Ki_7:20. Extreme hunger has no respect to greatness. Not their rudeness, but his own unbelief, hath trampled him under foot. He that abased the power of God by his distrust, is abased worthily to the heels of the multitude. Faith exalts a man above his own sphere; infidelity presses him into the dust.” “He that believes not, is condemned already.”—Bp. Hall.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain 2Ki 7:9
2Ki 7:9
I. Where shall we work? In this aspect the will, acting often under the spur of vanity, plays strange tricks, encouraging persons to seek showy work, such as will bring them before the world’s eyes, rather than keeping on the path that Scripture and natural duty mark out. In these days of committees, meetings, and platform addresses, when earnest people are distracted by appeals to them to take part in all manner of well-meant movements, we need to be reminded that our first duty as workers for God is towards those with whom we live in a family or in daily business relations. Looking first at home, a man will have family worship; he will see that his children are taught to pray and instructed in the Bible.
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II. In our work we must beware lest energy become self-importance and fussiness, lest hope become over-confidence. Above all, we must not forget that we at present are of the earth, earthy, and that we are all learners. It is "God that giveth the increase."
III. But we pass from humility to hope, for in this work, as St. Paul says, "we are labourers together with God." It is God that worketh with us. Consider the dignity of such a partnership of toil. It makes success certain and failure impossible, even where appearances are disappointing.
IV. Let the worker be cheerful and not easily cast down Noble is our call to work; gracious is our service. To serve our Master is freedom; to obey Him is to round our being and complete ourselves. Let the world take knowledge of us that "we have been with Jesus."
F. Case, Short Practical Sermons, p. 21.
References: 2Ki 7:9.—F. Tucker, Christian World Pulpit, vol. i., p. 508; S. Baring-Gould, Village Preaching for a Year, 2nd series, vol. i., p. 34. 2Ki 7:10-20.—A. Edersheim, Elisha the Prophet, p. 253. 2Ki 7:19.—Spurgeon, Sermons, vol. i., No. 3. 2Ki 7.—T. Guthrie, Sunday Magazine, 1873, p. 577. 2Ki 8:1-5.—Parker; vol. viii., p. 186. 2Ki 8:1-6.—A. Edersheim, Elisha the Prophet, p. 264. 2Ki 8:5.—Homiletic Magazine, vol. x., p. 14.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain 2 Kings
2 Kings
‘IMPOSSIBLE,-ONLY I SAW IT’
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2Ki 7:1 - 2Ki 7:16.
The keynote of this incident lies in the promise in the first verse. The whole story illustrates man’s too frequent rejection of God’s promise, and God’s wonderful way of fulfilling it.
I. We note first the promise which common-sense finds incredible. It came from Elisha when all seemed desperate. The wonderfully vivid narrative in the previous chapter tells a pitiful tale of women boiling their children, of unclean food worth more than its weight in silver, of a king worked up to a pitch of frenzy and murderous designs, and renouncing his allegiance to Jehovah. Such faith as he had was strained to the breaking point, and his messenger was sent to tell the prophet that the king would not ‘wait for the Lord any longer.’ That was the moment chosen to speak the promise. It came, as God’s helps, both of promise and act, so often come, at the very nick of time, when faith is ready to fail and human aid is vain. Before we had learned our hopeless state, they would come too soon for our good; after faith had wholly parted from its moorings, they would come too late.
Note the precision and confidence of the promise. The hour of the fulfilment, and the price of flour and the cheaper barley are stated. Man’s promises are vague; God’s are specific. Mark, too, the entire silence of the promise as to the mode of its fulfilment. Probably Elisha knew as little as any one, how it was going to be accomplished. The particularity and vagueness combined are remarkable. A hint as to how the thing was to be done would have made the belief in the fact so much easier. Yes, and just because it would have smoothed the road for worthless belief, it was not given, but the apparently impossible promise was left in nakedness, for any one who needed sense to animate his faith, to scoff at. Is not that emphatic assertion of the fact, and emphatic silence as to the ‘how,’ a frequent characteristic of God’s promises? If ever we are kept in the dark as to the latter, it is for our good, and for the encouragement of our growth in utter dependence and perfect trust. It is not well for the trusting soul to ask too curiously about methods intervening between the promise in the present and its accomplishment in the future. It is better for peace and the simplicity of our trust, that we should be content to cling to the faithful word, and to ‘believe. . . that it shall be even as it was told’ us, without troubling ourselves about His way of effecting His purposes. Passengers are not admitted to the engine-room, nor allowed on the bridge. Let them leave all the working of the ship to the captain.
II. The noble who blurted out his incredulity had a great deal to say for himself from the common-sense and worldly point of view. But he need not have sneered, in the same breath, at old miracles and new. His sarcasm about ‘windows in heaven’ refers to the story of the flood; and perhaps there is a hint of allusion to the manna. He neither believed these ancient deeds, nor the promise for to-morrow. Why not? Simply because he-wise as he thought himself-could not see any way of bringing it about. There are many of us yet who have the same modest opinion of our own acuteness, and go on the supposition that what we do not see is invisible, and what we cannot do, or imagine done, is impossible. Why should not the Lord ‘make windows in heaven’ if He please? Or, how does the pert objector know that that is the only way of fulfilling the promise? He will be taught that he has not quite exhausted all the possibilities open to Omnipotence, and that something much simpler than windows in heaven can do what is wanted. Unbelief which rejects God’s plain promises because it does not see how they can be fulfilled is common enough still, and is as unreasonable as it is impertinent. Elisha was as ignorant as this nobleman was, of the means, but his faith fixed its eyes on the faithful word, and trusted, while sense, self-conceit, and worldliness, a mole pretending to have an eagle’s eye, declared that to be impossible which it could not see the way to bring about, and thereby exposed only its own blind arrogance.
III. Elisha’s answer {2Ki 7:2} sounds like Elijah. The utmost gentleness is stirred to pronounce condemnation on self-confident unbelief, and a gentler gentleness than Elisha’s, even Christ’s, shrinks not from executing the sentence. Is not the sentence on this scoffing lord the very sentence pronounced ever on unbelief? In his case, it was fulfilled by the crowd that pressed, in their ravenous hunger, through the gate, and trod him down; but in ordinary cases, in our days, the natural operation of unbelief is to shut men out from the fruition, of which faith is the necessary and only condition. It is no avenging and arbitrarily imposed exclusion, but the necessary result of self-made disqualification, which brings on the unbeliever the doom, ‘Thou shalt not eat thereof.’ The blessings of the religious life on earth, and the glories of its perfection in heaven, are only enjoyable through faith. These are not so plainly visible to the unbelieving heart as the scene at the gate was to the nobleman; but, in some measure, even those who do not possess them do, in some lucid moments, see their worth. It is one sad part of the sad lives of godless men that they have their seasons of calm weather, when, in the clearer atmosphere, they catch glimpses of their true good, but that they yet do not behold it long and close enough to be smitten with the desire to possess it; and so the sight remains inoperative, or adds to their condemnation. Not to taste is the sadder fate, because there has been sight. To have eyes opened at last to our own folly, and to see the rich provision of God’s table, when it is too late, will be a chief pang of future retribution,-as it sometimes is of present god-lessness.
IV. Passing over for the present the account of the discovery by the four lepers, we may next note God’s way of fulfilling His promise. A panic would spread fast in an undisciplined army, and history supplies examples of the swift change into a mob under the influence of groundless terror. There is nothing wonderful in the helter-skelter rush for the Jordan, or in the road being littered with abandoned baggage. The divine intervention produced the impression which naturally brought the flight about, and the coincidence of the prophecy and the panic which fulfilled it stamp both as divinely originated. But if we looked on events as devoutly, and saw into their true character as deeply as the author of the Books of Kings does, we should see that many a similar coincidence, which we trace no farther than to men or circumstances, was due to the same divine cause which made the Syrians to hear ‘the noise of a great host.’ Track the river of life to its source, and you come to God.
‘The wicked fleeth when no man pursueth.’ Imaginary terrors are apt to beset those who have no trust in God. If we fear Him, we need have no other fear; but if we have not Him for our anchorage, we shall be driven by gusts of passion and terror. The unseen possibilities of attack and defeat may well terrify a man who has not the unseen God to keep him calm.
Windows in heaven, then, were not needed, and the arrogance which said ‘Impossible!’ had not measured all the resources of God. A very wise scientist here in England proved that the Atlantic could not be crossed by a steamer, and the first steamer that did cross took out copies of his book. How foolish men’s demonstrations of impossibility look beside God’s deliverances! We have not gone through all the chambers of His storehouse, and ‘His ways are far above, out of our sight.’ Let us hold fast by the faith that His arm is strong to do whatever His lips are gracious to engage, nor let our inability to see where the river gets through the mountains ever make us doubt that it will reach the sunlit ocean.
V. We may throw together the remaining parts of the incident, as showing how the fulfilled promise was received. These four lepers had heard nothing of it, when despair made them venturesome. How reckless they were, and how they harp on the one gloomy word ‘die’! The thought was familiar to them, and yet, lepers though they were, life was sweet, and a chance of prolonging it, even as slaves, was worth trying. They chose twilight, that they might be unobserved. We can see them creeping cautiously, with beating hearts, towards the camp, expecting every moment to be challenged, and possibly slain. How their caution would diminish and their wonder grow, as they passed from end to end, and found no one! There stood the horses and asses, left behind lest their footfalls should betray the flight, and every tent empty of men and full of spoil. The lepers seem to have gone right through the camp before they ventured to begin plundering; for the ‘uttermost part’ in 2Ki 7:5 and that in 2Ki 7:8 are naturally understood of its opposite extremities. Then, secure against surprise, they eat and drink as ravenously as men who had been starving so long would do. Twilight had deepened into darkness before hunger and greed were satisfied. Not till then did they awake to their duty; and even when they bethink themselves, it is fear of punishment, not care for a city full of hungry men, that moves them. But their tardy awaking to duty is couched in words which carry a great truth, especially to all who have tasted the Bread of Life. It is ‘not well’ to ‘hold our peace’ in ‘a day of good tidings.’ If we have good news, especially the good news, its possession obliges us to impart it. If we have tasted the graciousness of the Lord, we are bound to tell of the stores we have found. ‘He that withholdeth corn, the people shall curse him.’ ‘Of how much sorer punishment. . .shall he be thought worthy,’ who keeps to himself the food of the world?
Lepers were strange messengers of good, but the message graces the bringer, and they who tell good tidings are sure of a welcome. God does not choose great men for the heralds of His mercy, but the qualification is personal experience. These four could only say, ‘We have seen and tasted,’ but that was enough. The king’s caution was very natural, and would have been quite blameless, if God’s promise had not been spoken the day before. But that made the slowness to believe a sin. Feeling one’s way over untried ice is prudent; but if we have previously been told that it will bear, it proves our distrust of him who told us. The despatch of the chariots to make a reconnaissance was needless trouble. But men are always apt to think that faith is but a shaky ground of certitude unless it be backed up by sense. When God gives us His word to trust to, we are wisest if we trust to it alone, and we may save ourselves the trouble of sending out scouts to see if it is really beginning to be fulfilled. Elisha had no need to wait the report of the charioteers before he believed in the fulfilment of the promise, which others had found incredible when spoken, and too good to be true even when fulfilled. Let us trust God, whether sense can attest the incipient accomplishment of His words or no.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The Relief of Samaria
The Relief of Samaria
1. A measure] Heb. a seah, equal to 6 cabs, and rather less than 3 gallons. In the gate of Samaria] The open space at the gate of an Eastern city served as a market-place!
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2. Windows in heaven] These were the outlets from which the rain came (Gen_7:11), and the officer asked scornfully whether the famine could be relieved even if rain fell immediately.
3. The gate] Lepers would be required to keep outside the city: cp. Lev_13:45, Lev_13:46.
5. The uttermost part] RV 'the outermost part': i.e. the outer limits of the camp on the side nearest to them.
6. The Hittites] see on 1Ki_10:29, The Assyrians used their name to describe the whole of Palestine, which they called 'the land Khatti.' The Egyptians] Parts of Egypt were governed by petty kings who were vassals of the Pharaohs. A combination of Hittite and Egyptian forces, coming from the N. and S. respectively, would have entrapped the Syrians between them. But mention is made in the Assyrian inscriptions of a land called Musre adjoining the Hittite country, and it is possible that Mizraim (the Heb. for Egypt) is a mistake for this.
10. The porter] Perhaps used collectively (see 2Ki_7:11) and hence the plur. pronoun 'them.'
13. They are as, etc.] i.e. they are in danger of starvation like the rest of us, and so have no more to fear, if they are captured by the enemy, than will befall them if they remain in the city: cp. 2Ki_7:4.
15. Unto Jordan] The Syrians in their retreat from Samaria would naturally make for the fords of the Jordan at Bethshan and Bethbarah.
17. The people trode, etc.] He was knocked down in the rush of famished citizens hastening to the Syrian camp, and trampled to death, thus fulfilling Elisha's prediction (2Ki_7:2).
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 6. Elisha’s Prediction and Its Fulfilment
6. Elisha’s Prediction and Its Fulfilment
CHAPTER 7
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1. Elisha’s prediction (2Ki 7:1)
2. The unbelieving lord (2Ki 7:2)
3. The four lepers and their discovery (2Ki 7:3-8)
4. The day of good tidings (2Ki 7:9-15)
5. The prediction fulfilled (2Ki 7:16-18)
6. The death of the unbelieving lord (2Ki 7:19-20)
When the worst had come, Samaria starving to death, the king in despondency, Elisha’s life threatened, then the mercy and kindness of God is revealed once more. The prophet announces the good news of salvation and deliverance. All is typical of the gospel of grace. The unbelieving lord who rejected the good news and refused to believe it represents those who reject the gospel. All in this chapter is intensely interesting and suggestive.
The great victory was accomplished by the Lord alone. His chariots had frightened the Syrian camp and put them to flight. The bread and the water, the silver and gold and raiment, all was His provision for a starving, dying people, and the four lepers in despair, facing certain death, were the first to discover God’s victory for them and the people. Their great need led them to find the needed salvation. Well may all this be applied to our Lord’s work for us and to the provision of the gospel. He alone worked out the great salvation and provided all, that sinners dying and lost (represented by the lepers) may come to eat and drink, without money and without price. It was a day of good tidings. Such is the still lasting day of salvation, the day of grace. The lepers who had their fill first and had tasted God’s great salvation, could not hold their peace. Through them the whole city hears of the provision made. And the people went out to see how wonderfully the prediction of Elisha had been accomplished. All enjoyed it. But the unbelieving lord perished, a warning that he that believeth not must die in his sins. The repetition at the close of this chapter of the words of the unbeliever recorded in the beginning of this story, is of solemn meaning. God is true to His Word, the Word which promises life to all who believe and which threatens eternal punishment to all who believe not. “He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him.”
2Ki 8:1-29
7. The Famine Predicted and Further Events
CHAPTER 8
1. The famine predicted (2Ki 8:1-2)
2. The Shunammite’s land restored (2Ki 8:3-6)
3. Elisha with Ben-hadad and Hazael (2Ki 8:7-15)
4. Jehoram King of Judah (2Ki 8:16-19; 2Ch 21:5)
5. The Revolt of Edom (2Ki 8:20-21; 2Ch 21:8-10)
6. The Revolt of Libnah (2Ki 8:22-23; 2Ch 21:10)
7. Death of Jehoram (2Ki 8:24; 2Ch 21:19-20)
8. Ahaziah and Jehoram (2Ki 8:25-29; 2 Chronicles 22)
The threatened judgment upon the house of Ahab is now rapidly approaching. Elisha, knowing the secrets of the Lord, predicts the seven years famine. “Surely the Lord GOD will do nothing, but He revealeth His secrets unto His servants the prophets” (Amo 3:7). The Shunammite, that godly woman, is here introduced once more. As her husband is not mentioned she may have been a widow. Elisha warns her of the coming famine, and she heeded the warning and sojourned for seven years in the land of the Philistines. After her return all was restored unto her by the King. The introduction here of Gehazi, the servant of Elisha, has drawn the fire of the critics. “As it is unlikely that the king would converse long with a leper, and as Gehazi is still called ‘the servant of the man of God,’ the incident may here be narrated out of order” (Expositor’s Bible). But not so. It is fully in order. Gehazi was known as the servant of Elisha and is mentioned by his former position so that all doubt about his personality might be removed. That the deposed servant was with the apostate king is of much interest and has its lessons.
“It seems to me that Gehazi stands here in a grievous position. Smitten by the hand of God, because his heart clung to earth, even in the presence of Jehovah’s mighty and long-suffering testimony, he is now a parasite in the king’s court, relating the wonderful things in which he no longer took part. This poor world grows weary enough of itself to lead it to take some pleasure in hearing anything spoken of that has reality and power. Provided that it does not reach the conscience, they will listen to it for their amusement, taking credit to themselves perhaps for an enlarged and a liberal mind, which is not enslaved by that which can yet recognize philosophically in its place. But that is a sad position, which makes it evident that formerly we were connected with a testimony, whilst now we only relate its marvels at court. Nevertheless God makes use of it; and it does not follow that there was no truth in Gehazi. But to rise in the world, and entertain the world with the mighty works of God, is to fall very deep” (Synopsis of the Bible).
Elisha after this went outside of Israel’s land to Damascus. Guided by the Lord, whom he served so faithfully, he paid a visit to the sick King of Syria. By referring to 1Ki 19:15 we find that the commission to anoint Hazael, King over Syria, had been given to Elijah. There is no record from which we learn that Elijah had done so. And now Elisha meets Hazael, who came to him as the messenger of the sick King Ben-hadad, bringing costly presents. And the king asked the question, “Shall I recover of this disease?” The prophet’s answer was brief. The sickness itself was not fatal, he would certainly recover and yet the Lord had shown to him that the king should surely die. This meant while the sickness in itself would not result in Ben-hadad’s death, he should nevertheless die by other means.
Then Elisha’s countenance fell and the man of God wept. Then Elisha told Hazael he wept on account of the horrible atrocities which he would commit against the children of Israel. The fulfillment of Elisha’s prediction is found in 2Ki 10:32; 2Ki 12:17; 2Ki 13:3. Weeping Elisha foreshadows our Lord weeping over Jerusalem when He saw what was to come upon the city He loved so well. And Hazael, with a mock humility, expressed surprise. But the prophet revealed the innermost thoughts of his wicked heart by telling him he would be king over Syria; this was his aim. And so he returned to Ben-hadad, bringing a mutilated message and murdered the king immediately after.
The record of the kings of Judah and Israel is now briefly given. All is fast ripening for the long threatened judgment. After the death of Jehoshaphat, his son Jehoram became sole ruler over Judah. He walked in the evil ways of the kings of Israel and the record tells the reason, “for the daughter of Ahab was his wife.” After him came his son Ahaziah. Again wicked Athaliah, his mother, is mentioned. (The marginal reading “grand-daughter” is correct. She was Ahab’s daughter and Omri’s grand-daughter.) His connection with Ahab is made prominent. He did evil also in the sight of the Lord and made an alliance with the son of Ahab, Joram (or Jehoram), who was still king in Israel. Joram was wounded by the Syrians and Ahaziah, King of Judah, visited him in Jezreel. Alas! the unholy alliance of Jehoshaphat, King of Judah, with the wicked murderer, Ahab, King of Israel (1 Kings 22) had resulted in the marriage of his son with Athaliah, the wicked daughter of a wicked father. And Jehoram, Jehoshaphat’s son, was dragged down by her and she became the ruination of her son Ahaziah. A dreadful harvest!
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Flight of the Syrian Army
The Flight of the Syrian Army
v. 1. Then, while the king of Israel and the elders of the city were in the house of the prophet, Elisha said, Hear ye the word of the Lord: Thus saith the Lord, tomorrow about this time shall a measure of fine flour, a little more than eight quarts of the finest wheatflour, be sold for a shekel (about 64 cents), and two measures of barley, almost seventeen quarts, for a shekel, in the gate of Samaria, where the public market was usually held.
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v. 2. Then a lord on whose hand the king leaned, one of his retinue, an adjutant, answered the man of God and said, Behold, if the Lord would make windows in heaven, causing barley and flour to rain down from the sky, might this thing be? This was not merely reasonable doubt, but open, bitter scorn, the scoffing and jesting of unbelief. And he, Elisha, said, Behold, thou shalt see it with thine eyes, namely, the promised cheapness and plenty, but shalt not eat thereof, he would be punished for his unbelief. The manner in which this was brought about is next related.
v. 3. And there were four leprous men at the entering in of the gate, just outside the city wall, for they were not permitted to have their dwelling in the city, Lev 13:46; Num 5:3. And they, since they no longer received any food from the people in the city, said one to another, Why sit we here until we die?
v. 4. If we say, We will enter into the city, then the famine is In the city, hunger stared them in the face there as well, 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, deserting to the enemy in this extremity; if they save us alive, we shall live; and if they kill us, we shall but die.
v. 5. And they rose up in the twilight, in the dusk of evening, when they could no longer be seen from the city, to go unto the camp of the Syrians; and when they were come to the uttermost part of the camp of Syria, the place of the outposts nearest the city, behold, there was no man there, the entire camp was deserted.
v. 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; for so the soldiers explained to themselves the continuous and increasing rushing and roaring in the air, their ears being deceived through the power of God. And they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, whose forces might be expected from the north, and the kings of the Egyptians, who would come upon them from the south, to come upon us. It was a panic brought about by the direct interference of God.
v. 7. Wherefore they arose, with one frightened impulse, and fled in the twilight, and left their tents and their horses and their asses, even the camp as it was, their terror being so great and so unreasonable that they abandoned everything, and fled for their life.
v. 8. And when these lepers, those spoken of above, came to the uttermost part of the camp, they went into one tent and did eat and drink, for they found food in abundance, and carried thence silver and gold and raiment, and went and hid it, as their legitimate plunder; and came again, and entered into another tent, and carried thence also, and went and hid it, for the ease with which the deserted camp could be plundered stimulated their covetousness.
v. 9. Then they said one to another, their conscience reminding them of the duty which they owed their fellow-citizens, We do not well; this day is a day of good tidings, which they were bound to communicate to the people of Samaria as soon as possible, and we hold our peace; if we tarry till the morning light, some mischief will come upon us, they would be sure to be found out and suffer punishment, and justly so. Now, therefore, come that we may go and tell the king’s household, make a report to the palace of the king.
v. 10. So they came and called unto the porter, the watchman of the guard, of the city, the man stationed at the gate; and they told them, all the watchmen who hurried up at their call, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, no person to be seen or heard, but horses tied and asses tied, and the tents as they were.
v. 11. And he called the porters, all the members of the guard; and they told it to the king’s house within, they made the report required in such cases. There is nothing impossible with the Lord; He is able to help when men are at their wits’ end and have given up all hope.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 a measure of fine flour will be sold for…
a measure of fine flour will be sold for a shekel, and two measures of barley for a shekel
It is implied that the Israelites will be paying less money for these item than they had been. This can be stated in active form. AT: "people will sell a measure of fine flour for a shekel and two measures of barley for a shekel" (See: Assumed Knowledge and Implicit Information and Active or Passive)
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a measure of fine flour ... two measures of barley
Here the word "measure" translates the word "seah," which is a unit of dry measurement equal to about 7 liters. AT: "7 liters of fine flour ... 14 liters of barley" (See: Biblical Volume)
a shekel
A shekel is a unit of weight equal to about 11 grams. AT: "about 11 grams of silver" or "one silver coin" (See: Biblical Money)
the captain on whose hand the king leaned
A high ranking captain who was the king's personal assistant is spoken of as if he was a person on whom the king leaned his hand. AT: "the captain who was close to the king" or "the captain who was the king's personal assistant" (See: Metaphor)
even if Yahweh should make windows in heaven
Yahweh causing much rain to fall in order to make the crops grow is spoken of as if Yahweh were opening windows in heaven through which he pours down rain. AT: "even if Yahweh were to cause much rain to fall from heaven" (See: Metaphor)
can this thing happen?
The captain asks this question to express his unbelief. This rhetorical question can be translated as a statement. AT: "this could never happen!" (See: Rhetorical Question)
you will watch it happen with your own eyes
The phrase "with your own eyes" emphasizes that the captain will certainly see the things that Elisha prophesied. AT: "you yourself will watch these things happen" (See: Synecdoche)
but you will not eat any of it
"but you will not eat any of the flour or barely"
translationWords
Elisha
word of God
Yahweh
gate
Samaria
hand
king
God
heaven
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:1 This is what the Lord says: Despite Joram’s…
7:1 This is what the Lord says: Despite Joram’s pessimism and hostility, Elisha brought a message of hope. Tomorrow would bring a complete change in conditions, with good products again available. • twelve quarts . . . only one piece of silver: Cp. with the prices in 6:25.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.