6:23 a great feast. In the ancient Near East, a common meal could signify the making of a covenant between two parties (cf. Lev. 7:15–18).
6:24 Ben-Hadad. See note on 1 Kin. 15:18. This same Ben-Hadad had laid siege to Samaria earlier (1 Kin. 20:1), which was the result of Ahab’s foolish and misplaced kindness (1 Kin. 20:42). all his army. In contrast to the smaller raiding parties (vv. 8, 23) and the larger force seeking Elisha’s capture (v. 14), Ben-Hadad gathered his entire army, marched to Samaria, and besieged the capital.
6:25 a donkey’s head…eighty shekels of silver. The siege resulted in a terrible famine gripping the city of Samaria. This ignominious body part of an unclean animal (Lev. 11:2–7; Deut. 14:4–8) sold at an overvalued price of about two lbs. of silver. dove droppings… five shekels of silver. “Dove droppings” was either a nickname for some small pea or root, or literal dung to be used as fuel or food in the desperate situation. Approximately one pt. cost about two oz. of silver.
6:26 Help, my lord, O king! The woman asked King Jehoram to render a legal decision in her dispute with another woman (see note on 1 Kin. 3:16–27).
6:28, 29 Give your son, that we may eat him. The curses of the Mosaic Covenant, especially for the sin of apostasy, predicted this sort of pagan cannibalism (Lev. 26:29; Deut. 28:52–57). The way in which the woman presented her case without feeling added to the horror of it.
6:30 tore his clothes. A sign of distress and grief (see note on 1 Kin. 21:27). sackcloth on his body. A coarse cloth, made from goat’s hair, worn as a sign of mourning (cf. Gen. 37:34). He was not truly humbled for his sins and the nation’s or he would not have called for vengeance on Elisha.
6:31 the head of Elisha. Jehoram swore an oath to have Elisha killed. The reason Jehoram desired the death of Elisha could have been: 1) the king viewed the siege as the work of the Lord (v. 33), so he assumed that the Lord’s representative, the prophet, with whom the kings of Israel were in conflict, was involved as well; or 2) the king remembered when Elijah had ended a famine (1 Kin. 18:41–46); or 3) Jehoram thought that Elisha’s clemency to the Syrian army (v. 22) had somehow led to and added intensity to the present siege; or 4) because Elisha had miracle power, he should have ended the famine. But, most likely, the reason he wanted Elisha dead was because he expected that his mourning, perhaps counseled by the prophet as an act of true repentance (which it was not; see note on v. 30), would result in the end of the siege. When it did not, he sought the prophet’s head.
6:32 the elders were sitting with him. The elders were the leading citizens of Samaria, whose gathering indicated the high regard in which Elisha was held by the prominent of Samarian society. son of a murderer. This phrase can mean both that: 1) Jehoram was the son of Ahab, who was guilty of murder (1 Kin. 21:1–16); and that 2) he had the character of a murderer.
6:33 why should I wait for the LORD any longer? Jehoram rightly viewed the Lord as the instigator of the siege and famine in Samaria and declared that he saw no hope that the Lord would reverse this situation.
2 Kings 7
7:1 a seah…for a shekel. About 7 quarts of flour (not 8 gal., as in marginal note) would sell for about two-fifths of an ounce of silver. two seahs…for a shekel. About 13–14 quarts of barley would also sell for about two-fifths of an ounce of silver. These prices, when compared to those in 6:25, indicated that the next day the famine in Samaria would end. at the gate. In ancient Israel, the city gate was the marketplace where business was transacted (cf. Ruth 4:1; 2 Sam. 15:1–5). Normal trade at the city gate of Samaria implied that the siege would be lifted.
7:2 an officer on whose hand the king leaned. For “officer” see note on 9:25. The king depended upon this officer as his chief adviser. you shall see…but…not eat. The royal official questioned the Lord’s ability to provide food within the day. For that offense against God, Elisha predicted that the officer would witness the promised miracle, but he would not eat any of it. How this prophecy was fulfilled is described in vv. 16, 17.
7:3 leprous men. The account of these lepers is used to tell of the siege’s end and the provisions for Samaria (vv. 3–11). at the entrance of the gate. In the area immediately outside the city gate, 4 lepers lived, shut out of Samaria because of their disease (Lev. 13:46; Num. 5:3). The lepers knew that living in Samaria, whether just outside or inside the gate, offered them nothing but death.
7:5 the outskirts of the Syrian camp. Lit. “the edge of the camp.” The normal meaning of this phrase would refer to the back edge of the army camp, the farthest point from the wall of Samaria.
7:6 the Hittites and…Egyptians. Sometime before the arrival of the lepers, the Lord had made the Syrians hear the terrifying sound of a huge army approaching. They thought the Israelite king had hired two massive foreign armies to attack them. The Hittites were descendants of the once-great Hittite empire who lived in small groups across northern Syria (see note on 1 Kin. 10:29). Egypt was in decline at this time, but its army would still have represented a great danger to the Syrians.
7:9 punishment. The lepers did not fear that the Syrians would return, but that the Lord would punish them for their sin of not telling the Israelite king of their discovery.
7:12 what the Syrians have done to us. Jehoram greeted the report from the lepers with great suspicion. He thought that the Syrians were feigning the pull back to appear defeated, in order to lure the Israelites out of Samaria for a surprise attack on them to gain entrance into the city. However, vv. 13–15 describe how the leper’s report was confirmed.
7:16–20 By repeating words from vv. 1, 2 and by explicit statements (“according to the word of the LORD,” v. 16; “just as the man of God had said/spoken,” vv. 17, 18), the text emphasizes that Elisha’s prophecy in 7:2 literally came to pass.
2 Kings 8
8:1–6 The chronological question of when the events recounted in these verses took place in Elisha’s ministry has been much debated. Interpreters hold to one of 3 positions: 1) The encounter between the Shunammite woman, the king of Israel, and Gehazi took place toward the end of the reign of Jehoram in Israel. However, this would mean Gehazi was in the presence of the king (vv. 4, 5) although afflicted with leprosy (5:27) and King Jehoram was asking what great things Elisha had done after personally witnessing the events recorded in 6:8—7:19. 2) Because the king of Israel did not know Elisha’s exploits, some interpreters place the final encounter during the early reign of Jehu. However, there are still the issues of Gehazi’s leprosy and Jehu’s being well acquainted with the prophecy of Elijah (9:36, 37; 10:17) that predicted Elisha’s ministry (1 Kin. 19:15–18). 3) The best explanation is that the record is out of chronological sequence, being thematically tied to the subject of famine in 6:24—7:20, but having occurred earlier in the reign of King Jehoram of Israel, before the events recorded in 5:1–7:20.
8:1 a famine…for seven years. Seven-year famines were known in the ancient Near East (cf. Gen. 41:29–32). Since the Shunammite woman would have been only a resident alien in a foreign land, her return within 7 years may have aided her legal claim to her property (cf. Ex. 21:2; 23:10, 11; Lev. 25:1–7; Deut. 15:1–6).
8:2 land of the Philistines. The area located SW of Israel along the Mediterranean Sea coastal plain between the Jarkon River in the N and the Besor Brook in the S. The fact that the famine was localized in Israel demonstrated that this was a curse, a punishment for apostasy (cf. Deut. 28:38–40), because of Israel’s disobedience of the Mosaic Covenant.
8:3 an appeal to the king. The Shunammite woman made a legal appeal to the king to support her ownership claim. In Israel, the king was the final arbiter of such disputes (see note on 1 Kin. 3:16–27). Providentially, the widow arrived just as Gehazi was describing how Elisha had raised her son from the dead (v. 5).
8:6 Restore all…and all the proceeds. The king’s judgment was to return to the woman everything she owned, including the land’s earnings during her absence.
8:7 Elisha went to Damascus. It was unusual for a prophet to
visit foreign capitals, but not unknown (cf. Jon. 3:3). Elisha went to Damascus, the capital of Syria, to carry out one of the 3 commands God had given to Elijah at Horeb (1 Kin. 19:15, 16). Ben-Hadad. See note on 1 Kin. 15:18. Ben-Hadad died ca. 841 B.C., the same year as Jehoram of Israel (3:1), Jehoram of Judah (8:17), and Ahaziah of Judah (8:25, 26). man of God. See note on Deut. 33:1.
8:8 Hazael. His name means “God sees” or “whom God beholds.” Hazael was a servant of Ben-Hadad and not a member of the royal family. Assyrian records called Hazael the “son of a nobody” and his lineage was not recorded because he was a commoner.
8:9 every good thing of Damascus. The city of Damascus was a trade center between Egypt, Asia Minor, and Mesopotamia. It had within it the finest merchandise of the ancient Near East. Ben-Hadad evidently thought that an impressive gift would influence Elisha’s prediction. Your son. Ben-Hadad approached Elisha with the humble respect of a son for his father (cf. 5:13; 6:21).
8:10 recover…die. Ben-Hadad wanted to know whether or not he would recover from his present illness. In response, Elisha affirmed two interrelated things: 1) Ben-Hadad would be restored to health; his present sickness would not be the means of his death. 2) Ben-Hadad would surely die by some other means.
8:11 he was ashamed. With a fixed gaze, Elisha stared at Hazael because it had been revealed to him what Hazael would do, including the murder of Ben-Hadad (v. 15). Hazael was embarrassed, knowing that Elisha knew of his plan to assassinate the Syrian king.
8:12 the evil. Elisha mourned, knowing the atrocities that Hazael would bring on Israel. The harsh actions mentioned here were common in ancient wars (Ps. 137:9; Is. 13:16; Hos. 10:14; 13:16; Amos 1:13; Nah. 3:10). Hazael did prove to be a constant foe of Israel (9:14–16; 10:32; 12:17, 18; 13:3, 22).
8:13 your servant—a dog. To call oneself a dog was an expression of humility (see note on 2 Sam. 9:8). Hazael sought to deny that he would ever have the power to commit such atrocities. He was trying to convince Elisha that he had no plan to take over the kingship of Syria. you will become king over Syria. In response to Hazael’s feigned self-deprecation, Elisha affirmed that the Lord willed that Hazael be king over Syria (cf. 1 Kin. 19:15).
8:15 he died. Hazael took a bed furnishing, soaked it, and killed Ben-Hadad by suffocation. Hazael reigned. Upon Ben-Hadad’s death, Hazael took the kingship of Syria and ruled ca. 841–801 B.C., during the reigns of Jehoram, Jehu, and Jehoahaz in Israel and Ahaziah, Athaliah, and Joash in Judah.
8:16 fifth year. Ca. 848 B.C., the year Jehoshaphat of Judah died. Joram. An alternate name for the king referred to as Jehoram previously (1:17; 3:1, 6). See notes on 2 Chr. 21:4–20.
8:17 eight years. 848–841 B.C. See notes on 2 Chr. 21:4–20. Jehoram of Judah served as co-regent with his father Jehoshaphat for the final 4 years of his reign, 853–848 B.C. Joram (Jehoram) became king of Israel during the second year of this co-regency, 852 B.C. (see notes on 1:17; 3:1). Jehoram of Judah ruled alone for 8 years after his father’s death, until 841 B.C. (cf. 2 Chr. 21:15). Most likely, Obadiah prophesied during his reign.
8:18 as the house of Ahab. Jehoram officially sanctioned Baal worship in Judah as Ahab had in Israel (1 Kin. 16:31–33). the daughter of Ahab. Jehoram was married to Athaliah, the daughter of Ahab and Jezebel (v. 26). Just as Jezebel incited Ahab to do evil in the sight of the Lord (1 Kin. 21:25), so Athaliah influenced Jehoram. Athaliah’s wicked actions are recorded in 11:1–16; 2 Chr. 22:10—23:15.
8:19 a lamp…forever. See note on 1 Kin. 11:36.
8:20 Edom revolted. Edom had been a vassal of the united kingdom, and of the southern kingdom of Judah since David’s reign (2 Sam. 8:13, 14).
8:21 Zair. The exact location is unknown.
8:22 Edom has been in revolt…to this day. During the reign of Jehoram, Edom defeated the Judean army, took some border lands, and became independent of Judah’s rule. The continuing sovereignty of Edom proved that none of the future kings of Judah recorded in 2 Kings was the anticipated Messiah because He would possess Edom (cf. Num. 24:18). Libnah. A town located in the Shephelah on the border with Philistia, about 20 mi. SW of Jerusalem (Josh. 15:42; 21:13). The revolt of Libnah was probably connected with that of the Philistines and Arabians recounted in 2 Chr. 21:16, 17.
8:25–29 The reign of Ahaziah (ca. 841 B.C.) is not to be confused with that of Israel’s King Ahaziah (1 Kin. 22:51–2 Kin. 1:8). See notes on 2 Kin. 9:27; 2 Chr. 22:1–9.
8:26 twenty-two. This reading is preferred over the “forty-two” of 2 Chr. 22:2 (see note there). Athaliah. See note on v. 18.
8:27 like the house of Ahab. Like his father, Jehoram, Ahaziah continued the official sanctioning of Baal worship in Judah (see note on v. 18).
8:28 Ramoth Gilead. See note on 1 Kin. 22:3.
8:29 went down to see Joram. Ahaziah’s travel to visit the recuperating Joram (also called Jehoram) king of Israel placed him in Jezreel (W of the Jordan, SW of the Sea of Galilee) during Jehu’s purge of the house of Omri (see 9:21–29).
2 Kings 9
9:2 Jehu. The Lord had previously told Elijah that Jehu would become king over Israel and kill those involved in the worship of Baal (cf. 1 Kin. 19:17). The fulfillment of the prophecy is recorded from 9:1—10:31. inner room. A private room that could be closed off to the public. Elisha commissioned one of the younger prophets to anoint Jehu alone behind closed doors. The rite was to be a secret affair without Elisha present so that Jehoram would not suspect that a coup was coming.
9:3 anointed you king over Israel. The anointing with olive oil by a prophet of the Lord confirmed that God Himself had earlier chosen that man to be king (cf. 1 Sam. 10:1; 16:13). This action of anointing by a commissioned prophet indicated divine investiture with God’s sovereign power to Jehu. flee, and do not delay. The need for haste by the young prophet underscored the danger of the assignment. A prophet in the midst of Israel’s army camp would alert the pro-Jehoram elements to the possibility of the coup.
9:7 avenge the blood. Jehu was to be the Lord’s avenger (cf. Num. 35:12) for the murders of the Lord’s prophets (1 Kin. 18:4) and of people like Naboth who served the Lord (1 Kin. 21:1–16).
9:9 like the house of Jeroboam…Baasha. God would thoroughly annihilate Ahab’s line in the same way as Jeroboam’s dynasty and Baasha’s dynasty had previously ended violently (1 Kin. 15:27–30; 16:8–13).
9:10 dogs shall eat. Dogs were considered scavengers in the ancient Near East and they would devour the corpse of Jezebel. Jezreel. Formerly the area of Naboth’s vineyard (1 Kin. 21:1–16). none to bury her. In Israel, the failure to be buried indicated disgrace (see note on 1 Kin. 13:22).
9:11 this madman. The soldier demonstrated his disdain for Elisha’s servant (vv. 1, 4) by referring to him as crazy or demented. In Jer. 29:26 and Hos. 9:7 this same term was used as a derogatory term for prophets whose messages were considered crazy. Jehu’s response referred to the prophet’s “babble,” not his behavior.
9:12 Thus and thus. This refers to the repeating of the prophecy in vv. 4–10.
9:13 they blew trumpets. Having laid their cloaks under Jehu’s feet with the steps of the house serving as a makeshift throne, the officers blew trumpets acclaiming Jehu as king. A trumpet often heralded such a public proclamation and assembly, including the appointment of a king (cf. 11:14; 2 Sam. 15:10; 1 Kin. 1:34).
9:15 let no one…go and tell it in Jezreel. For Jehu to succeed in his revolt and to avoid a civil conflict, it was important to take Joram totally by surprise. Therefore, Jehu ordered the city of Ramoth Gilead where he had been anointed (vv. 2, 3) to be sealed lest someone loyal to Joram escape and notify the king.
9:16 to Jezreel. From Ramoth Gilead, Jezreel was straight W across the Jordan, N of Mt. Gilboa.
9:21 Naboth the Jezreelite. Providentially, the kings of Israel and Judah met Jehu at the very place where Ahab and Jezebel had Naboth killed (1 Kin. 21:1–16). The alarmed king, aware by then of impending disaster, summoned his forces and, accompanied by Ahaziah, met Jehu as Jehu’
s men ascended the slope up to the city from the northern side.
9:22 What peace. Joram wished to know if Jehu’s coming meant peace, apparently unsure of Jehu’s rebellious plans. Jehu replied that there could be no true peace in Israel because of Jezebel’s influence. “Harlotries,” a common biblical metaphor for idolatry, and “witchcraft,” i.e., seeking information from demonic forces, described the nature of Jezebel’s influence. Idolatry had lured Israel into demonic practices.
9:25 Bidkar his captain. “Captain” originally referred to the third man in a chariot, besides the driver and a warrior; it was his task to hold the shield and arms of the warrior. The term was eventually applied to a high-ranking official (cf. 7:2). Jehu and Bidkar either rode together in one chariot as part of the chariot team or were in different chariots behind Ahab when Elijah gave his prediction to Ahab recorded in 1 Kin. 21:17–24. the LORD laid this burden upon him. The term “burden” referred to a prophetic oracle, the prophetic utterance of Elijah recorded in 1 Kin. 21:19, 20–24. Jehu viewed himself as God’s avenging agent fulfilling Elijah’s prediction.
9:26 Naboth…sons. Although their deaths are not expressly mentioned in the record concerning Naboth, they are plainly implied in the confiscation of his property (see 1 Kin. 21:16).
9:27 Ahaziah king of Judah…died. Ahaziah fled by way of the road to Beth Haggan, a town 7 mi. SW of Jezreel. Jehu and his men pursued Ahaziah and wounded him at the Ascent of Gur by Ibleam which was just S of Beth Haggan. According to 2 Chr. 22:9, Ahaziah reached Samaria, about 8 mi. S of Beth Haggan, where he hid for awhile. Ahaziah then fled N to Megiddo, about 12 mi. N of Samaria, where he died.
9:29 eleventh year. Ca. 841 B.C. Cf. 8:25, “twelfth year.” In 8:25, the non-accession-year system of dating was used, so that Joram’s accession year was counted as the first year of his reign (see note on 12:6). Here, the accession-year dating system was used, where Joram’s accension year and his second year were counted as the first year of his reign.
The MacArthur Study Bible, NKJV Page 190
