The MacArthur Study Bible, NKJV

by John MacArthur

  3:5 Moab rebelled. Mesha used Ahab’s death as an opportunity to cast off the political domination of Israel with its heavy economic burden. Moab’s rebellion took place in 853 B.C. during the reign of Ahaziah (1:1). Jehoram determined to put down Moab’s rebellion upon his accession to Israel’s throne in 852 B.C. He mobilized Israel for war (v. 6) and asked Jehoshaphat of Judah to join him in the battle (v. 7).

  3:8 the Wilderness of Edom. This was the long and circuitous route by the lower bend of the Dead Sea, the arid land in the great depression S of the sea known as the Arabah, or an area of marshes on Edom’s western side. According to the Moabite Stone (see note on 3:4), Mesha’s army firmly controlled the northern approach into Moab. Therefore, an attack from the S had a much better chance of success. It was the most defenseless position and Mesha could not enlist help from the forces of Edom (v. 9).

  3:11 poured water on the hands. Probably derived from the custom of washing hands before and after meals. The idiom meant that Elisha had personally served Elijah. Jehoshaphat recognized that Elisha was a true prophet of the Lord (v. 12).

  3:13 What have I to do with you? A Heb. idiom that expressed the completely different perspective of two individuals (cf. 2 Sam. 16:10). Elisha sarcastically ordered Jehoram to consult the prophets of his father Ahab, prophets of the northern kingdom’s deviant religion (1 Kin. 22:6, 10–12), and the prophets of his mother Jezebel, the prophets of Baal and Asherah (1 Kin. 18:19).

  3:14 regard the presence. Elisha agreed to seek word from the Lord because of his great respect for Jehoshaphat, the king of Judah, who did what was right in the eyes of the Lord (1 Kin. 22:43).

  3:15 a musician. The music was used to accompany praise and prayer, which calmed the mind of the prophet that he might clearly hear the word of the Lord. Music often accompanied prophecies in the OT (cf. 1 Chr. 25:1).

  3:16 this valley. Probably the NE area of the Arabah, W of the highlands of Moab and SE of the Dead Sea (see v. 8).

  3:20 the grain offering. This was offered daily (see Ex. 29:38–41). water came by way of Edom. Divinely created flash floods from the mountains of Edom caused water to flow in the direction of the Dead Sea. This water was caught in the canals that had been built in the valley (v. 16).

  3:22 water…red as blood. As the Moabites looked down at the unfamiliar water in the ditches dug in the valley below them, the combination of the sun’s rays and the red sandstone terrain gave the water a reddish color, like pools of blood. Unaccustomed to water being in those places and having heard no storm (see v. 17), the Moabites thought that the coalition of kings had slaughtered each other (v. 23) and so went after the spoils. The coalition army led by Israel defeated the Moabites, who had been delivered into their hands by the Lord (see vv. 18, 24).

  3:25 Kir Haraseth. The coalition army invaded Moab and besieged its capital city, Kir Haraseth, located about 11 mi. E of the Dead Sea and about 20 mi. NE of the Arabah.

  3:27 his eldest son…offered him. In desperate hope for intervention by his idol god, Mesha sacrificed his oldest son to the Moabite god Chemosh. This was done in plain view of everyone inside and outside the city in an attempt to induce Chemosh to deliver the Moabites from disastrous defeat. great indignation against Israel. It seems best to understand that the king’s sacrifice inspired the Moabites to hate Israel more and fight more intensely. This fierceness perhaps led Israel to believe that Chemosh was fighting for the Moabites. Thus, the indignation or fury came from the Moabites.

  2 Kings 4

  4:1 the sons of the prophets. See note on 1 Kin. 20:35. my two sons to be his slaves. According to the Mosaic law, creditors could enslave debtors and their children to work off a debt when they could not pay (Ex. 21:2–4; Deut. 15:12–18). The period of servitude could last until the next year of Jubilee (Lev. 25:39, 40). Rich people and creditors, however, were not to take advantage of the destitute (see Deut. 15:1–18).

  4:2 jar of oil. A flask of oil used to anoint the body.

  4:4 shut the door behind you. Since the widow’s need was private, the provision was to be private also. Further, the absence of Elisha demonstrated that the miracle happened only by God’s power. God’s power multiplied “little” into “much,” filling all the vessels to meet the widow’s need (cf. 1 Kin. 17:7–16).

  4:8 Shunem. A town in the territory of Issachar near Jezreel (Josh. 19:18), on the slopes of Mt. Moreh, overlooking the eastern end of the Jezreel Valley (see note on 1 Kin. 1:3). a notable woman. The woman was “great” in wealth and in social prominence.

  4:9 man of God. See note on 1:9. The woman recognized Elisha as a prophet uniquely separated unto God. Elisha’s holiness prompted the woman to ask her husband that a separate, small, walled upper room be provided for the prophet (v. 10). The woman must have feared the “holy” Elisha coming into contact with their “profane” room (cf. Lev. 10:10).

  4:12 Gehazi. Elisha’s personal servant who was prominent here and in 5:20–27. Probably Gehazi is the unnamed servant in v. 43; the term “servant” used there was used in 1 Kin. 19:21 of Elisha’s relationship to Elijah. Throughout this narrative, Elisha contacted the Shunammite woman through Gehazi (vv. 11–13, 15, 25, 29). Gehazi was involved in this ministry so that he might have opportunity to mature in his service to the Lord.

  4:13 “I dwell among my own people.” This reply expressed her contentment, since she wanted nothing.

  4:14 no son, and her husband is old. This remark implied two things: 1) she suffered the shame of being a barren woman (cf. Gen. 16:1; 18:10–15; 25:21; 30:1, 2; 1 Sam. 1:6); and 2) her husband might die without an heir to carry on his name (Deut. 25:5–10).

  4:16 No, my lord. In response to Elisha’s announcement that she would have a son, the woman asked Elisha not to build up her hopes if she would be disappointed later. Her reply indicated that she felt having a son was impossible. Man of God. See note on 1:9.

  4:17 conceived…bore. This was like Abraham and Sarah (Gen. 21:1, 2).

  4:19 My head, my head! The child probably suffered sunstroke. The cries of the boy, the part affected, and the season of the year (“reapers”) lead to that conclusion. Sunstroke could be fatal, as in this case (v. 20).

  4:23 neither the New Moon nor the Sabbath. The first day of the month and the seventh day of the week were both marked with special religious observances and rest from work (cf. Num. 28:9–15). The husband implied that only on such dates would a person visit a prophet. She apparently concealed the death of the child from him (“It is well”) to spare him unnecessary grief, in light of the power of the man of God whom she believed might do a miracle for the boy.

  4:25 Mount Carmel. See note on 1 Kin. 18:19. The distance from Shunem was about 15 to 25 mi.

  4:26 It is well. She withheld the real sorrow of her son’s death, waiting to tell the prophet Elisha directly.

  4:27 by the feet. The grasping of the feet was a sign of humiliation and veneration.

  4:28 See v. 16.

  4:29 lay my staff on the face of the child. Elisha sent Gehazi ahead because he was younger and, therefore, faster. He may have expected the Lord to restore the child’s life when his staff was placed upon him, viewing that staff as representative of his own presence and a symbol of divine power (cf. 2:8).

  4:34 stretched himself out on the child. Like Elijah (see 1 Kin. 17:17–24), Elisha demonstrated the Lord’s power over death by raising their son from the dead. Also like Elijah, part of the restoration process involved lying on top of the boy’s body.

  4:38 Gilgal. See note on 2:1. This was about 40 mi. S of Shunem. sons of the prophets. See note on 1 Kin. 20:35.

  4:39 wild gourds. Probably a kind of wild cucumber that can be fatally poisonous if eaten in large quantities.

  4:41 flour. The flour itself did not make the noxious stew edible, but a miraculous cure was accomplished through the flour. Like Elijah (cf. 1 Kin. 17:14–16), Elisha used flour to demonstrate the concern of God for man.

  4:42 Baal Shalisha. The exact location is uncertain. brea
d of the firstfruits. Normally, the firstfruits were reserved for God (Lev. 23:20) and the Levitical priests (Num. 18:13; Deut. 18:4, 5). Though the religion in the northern kingdom was apostate, the man who brought the loaves to Elisha was a representative of godly religion in Israel.

  4:43, 44 The multiplication of the loaves in accordance with the Word of the Lord through His prophet anticipated the messianic ministry of Jesus Himself (cf. Matt. 14:16–20; 15:36, 37; John 6:11–13).

  2 Kings 5

  5:1 Naaman. A common name in ancient Syria, meaning “gracious, fair.” Four phrases describe the importance of Naaman: 1) he was the supreme commander of the army of Syria as indicated by the term “commander,” used of an army’s highest ranking officer (Gen. 21:22; 1 Sam. 12:9; 1 Chr. 27:34); 2) he was “a great man,” a man of high social standing and prominence; 3) he was “an honorable man in the eyes of his master,” a man highly regarded by the king of Syria because of the military victories he had won; and 4) he was “a mighty man of valor,” a term used in the OT for both a man of great wealth (Ruth 2:1) and a courageous warrior (Judg. 6:12; 11:1). Severely mitigating against all of this was the fact that he suffered from leprosy, a serious skin disease (cf. v. 27; see notes on Lev. 13, 14). king of Syria. Either Ben-Hadad I or, more likely, Ben-Hadad II. See note on 1 Kin. 15:18. by him the LORD had given victory to Syria. Naaman’s military success was attributable to the God of Israel, who is sovereign over all the nations (cf. Is. 10:13; Amos 9:7).

  5:2 raids. Naaman led the Syrian army in quick penetrations across Israel’s border (cf. 1 Sam. 30:8, 15). On one of his raids, he captured a young Israelite girl used as a servant, who ultimately told him of Elisha.

  5:3 the prophet…in Samaria. Elisha maintained a residence in the city of Samaria (6:32).

  5:5 king of Israel. Jehoram. See note on 1:17. ten talents of silver, six thousand shekels of gold. About 750 lbs. of silver and 150 lbs. of gold.

  5:7 tore his clothes. This action was a sign of distress and grief (cf. 1 Kin. 21:27). Jehoram thought that Ben-Hadad expected him to cure Naaman’s leprosy. Since Jehoram knew that this was impossible, he thought he was doomed to have a major battle with the Syrians. When Elisha heard of Jehoram’s distress, he told the king to send Naaman to him for healing (v. 8).

  5:11 surely come out to me. Because of his personal greatness (v. 1), his huge gift (v. 5), and diplomatic letter (v. 6), Naaman expected personal attention to his need. However, Elisha did not even go out to meet him. Instead, he sent his instructions for healing through a messenger (v. 10). Naaman was angry because he anticipated a personal cleansing ceremony from the prophet himself.

  5:12 Abanah…Pharpar. The Abanah River (modern Barada) began in the Lebanon mountains and flowed to Damascus, its clear water producing orchards and gardens. The Pharpar River flowed E from Mt. Hermon to the S of Damascus. If Naaman needed to wash in a river, those two rivers were superior to the muddy Jordan. However, it was obedience to God’s Word that was the issue, not the quality of the water.

  5:13 My father. The title “father” was not usually employed by servants to their masters. The use of the term here may indicate something of the warmness that the servants felt for Naaman (cf. 2:12). His servants pointed out to Naaman that he had been willing to do anything, no matter how hard, to be cured. He should be even more willing, therefore, to do something as easy as washing in a muddy river.

  5:14 flesh of a little child. This description indicates that ancient leprosy was a disease of the skin, distinct from modern leprosy, a disease primarily of the nerves.

  5:15 there is no God…except in Israel. Upon his healing, Naaman returned from the Jordan River to Elisha’s house in Samaria (about 25 mi.) to give confession of his new belief. Naaman confessed that there was only one God, Israel’s God, the Lord. In saying this, Naaman put to shame the Israelites who continued to blasphemously believe that both the Lord and Baal were gods (cf. 1 Kin. 18:21).

  5:16 he refused. To show that he was not driven by the mercenary motives of pagan priests and prophets, Elisha, though accepting gifts on other occasions (cf. 4:42), declined them here so the Syrians would see the honor of God only.

  5:17 two mule-loads of earth. In the ancient Near East it was thought that a god could be worshiped only on the soil of the nation to which he was bound. Therefore, Naaman wanted a load of Israelite soil on which to make burnt offerings and sacrifices to the Lord when he returned to Damascus. This request confirmed how Naaman had changed—whereas he had previously disparaged Israel’s river, now he wanted to take a pile of Israel’s soil to Damascus.

  5:18 Rimmon. The Heb. term “Rimmon” (lit. “pomegranate”) is a parody of the Syrian deity, Hadad, whom the Assyrians named “Rananu” (lit. “the thunderer”). Hadad was the storm god, usually identified with the Canaanite god, Baal. As an aide to Syria’s king, Naaman’s duty demanded that he accompany the king to religious services at the temple of Rimmon in Damascus. Naaman requested that the Lord forgive this outward compromise of his true faith in and commitment to the Lord.

  5:22 My master has sent me. A lie for selfish gain revealed the sad state of Gehazi’s character. Another lie followed to cover up (v. 25).

  5:23 two talents of silver. About 150 lbs. of silver.

  5:26 Did not my heart go with you. Elisha knew Gehazi lied. Though his body did not move, Elisha’s mind had seen all that had transpired between Gehazi and Naaman.

  5:27 leprosy…shall cling to you. Gehazi’s greed had cast a shadow over the integrity of Elisha’s prophetic office. This made him no better in the people’s thinking than Israel’s false prophets, who prophesied for material gain, the very thing he wanted to avoid (vv. 15, 16). Gehazi’s act betrayed a lack of faith in the Lord’s ability to provide. As a result, Elisha condemned Gehazi and his descendants to suffer Naaman’s skin disease forever. The punishment was a twist for Gehazi, who had gone to “take something” from Naaman (v. 20), but what he received was Naaman’s disease.

  2 Kings 6

  6:1 place where we dwell. Some have understood the term “dwell” in the sense of “live.” This leads to the conclusion that the sons of the prophets, those specially instructed by Elisha, lived together in a communal setting. However, the term “dwell” can also be understood as “sit before.” The term is used this way of David sitting before the Lord in worship (2 Sam. 7:18) and the elders sitting before Ezekiel to hear his advice (Ezek. 8:1; 14:1). Thus, the “place” here refers to a dormitory where Elisha also instructed the sons of the prophets. The growing number of men who wished to be taught led to the need for a larger building.

  6:4 Jordan…trees. The Jordan Valley had mostly smaller kinds of trees, e.g., willow, tamarisk, and acacia that did not give heavy lumber. The resulting structure would be a humble, simple building.

  6:5 iron…borrowed. Iron was expensive and relatively rare in Israel at that time and the student-prophet was very poor. The ax head was loaned to the prophet since he could not have afforded it on his own and would have had no means to reimburse the owner for it.

  6:6 made the iron float. Elisha threw a stick in the river at the exact spot where the ax head entered, and the stick caused the heavy iron object to float to the surface. Through this miracle, the Lord again provided for one who was faithful to Him.

  6:8 king of Syria. Either Ben-Hadad I or, more likely, Ben-Hadad II (v. 24). See note on 1 Kin. 15:18. making war. The Syrian king was probably sending raiding parties (v. 23) to pillage and plunder Israelite towns.

  6:9 the man of God. I.e., Elisha (v. 12). See note on Deut. 33:1. king of Israel. I.e., Jehoram. See note on 1:17.

  6:9, 10 do not pass this place. Elisha, receiving supernatural revelation, continually identified to Jehoram the Israelite towns which the king of Syria planned to attack. Jehoram then took the proper precautions and appropriately fortified those towns so as to frustrate the Syrian plan.

  6:11 which of us. The Syrian king was sure someone in his household was revealing his plans to Israel.

/>   6:13 Dothan. A town in the hill country of Manasseh located about 10 mi. N of Samaria and 12 mi. S of Jezreel. Dothan commanded a key mountain pass along a main road that connected Damascus and Egypt (cf. Gen. 37:17). get him. The king of Syria’s plan was to capture Elisha, who knew all his secrets (v. 12), so that no matter how great Elisha’s knowledge might be, he would not be free to inform Israel’s king.

  6:14 a great army. In contrast to the smaller raiding parties (vv. 8, 23), the king of Syria sent a sizable force, including horses and chariots, to take Elisha prisoner. Arriving at Dothan, the army encircled the town.

  6:16 those who are with us. Elisha was referring to God’s heavenly army or “host” (cf. Josh. 5:13–15; 2 Chr. 32:7, 8; Dan 10:20; 12:1).

  6:17 open his eyes. Elisha asked the Lord to enable his servant to see this heavenly host. The Lord gave his servant the ability to see the normally unseen world of God’s heavenly armies, here waiting to do battle with the Syrians (cf. Gen. 32:1, 2).

  6:18 blindness. This word occurs only here and in Gen. 19:11. The term is related to “light” and seems to mean “a dazzling from bright light” (note the “chariots of fire” in v. 17). Both biblical uses of the term involve a miraculous act with angelic presence and both are used in the context of deliverance from danger.

  6:19 Follow me…to the man whom you seek. By going to Samaria himself, Elisha did not lie, but did truly lead the Syrian army to where he ultimately would be found.

  6:20 inside Samaria. God delivered a sizable portion of the Syrian army into the hands of the king of Israel without bloodshed. The Syrians discovered they were surrounded and captives of Israel.

  6:21 My father. See note on 5:13. By using this expression, which conveyed the respect a child had for his father, King Jehoram of Israel acknowledged the authority of Elisha.

  6:22 You shall not kill them. Elisha, bearing divinely delegated authority, prohibited the execution of the captives. It was uncommon and unusually cruel to put war captives to death in cold blood, even when taken by the point of a sword, but especially by the miraculous power of God. Kindness would testify to the goodness of God and likely stall future opposition from the Syrian raiders. These kind deeds gained a moral conquest (v. 23).