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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 6:24–33.
This last paragraph of this chapter should, of right, have been the first of the next chapter, for it begins a new story, which is there continued and concluded. Here is,
I.The siege which the king of Syria laid to Samaria and the great distress which the city was reduced to thereby.
The Syrians had soon forgotten the kindnesses they had lately received in Samaria, and very ungratefully, for aught that appears without any provocation, sought the destruction of it, Kg2 6:24. There are base spirits that can never feel obliged. The country, we may suppose, was plundered and laid waste when this capital city was brought to the last extremity, Kg2 6:25. The dearth which had of late been in the land was probably the occasion of the emptiness of their stores, or the siege was so sudden that they had not time to lay in provisions; so that, while the sword devoured without, the famine within was more grievous (Lam 4:9): for, it should seem, the Syrians designed not to storm the city, but to starve it. So great was the scarcity that an ass's head, that has but little flesh on it and that unsavoury, unwholesome, and ceremonially unclean, was sold for five pounds, and a small quantity of fitches, or lentiles, or some such coarse corn, then called dove's dung, no more of it than the quantity of six eggs, for five pieces of silver, about twelve or fifteen shillings. Learn to value plenty, and to be thankful for it; see how contemptible money is, when, in time of famine, it is so freely parted with for anything that is eatable.
II.The sad complaint which a poor woman had to make to the king, in the extremity of the famine.
He was passing by upon the wall to give orders for the mounting of the guard, the posting of the archers, the repair of the breaches, and the like, when a woman of the city cried to him, Help, my lord, O king! Kg2 6:26. Whither should the subject, in distress, go for help but to the prince, who is, by office, the protector of right and the avenger of wrong? He returns but a melancholy answer (Kg2 6:27): If the Lord do not help thee, whence shall I? Some think it was a quarrelling word, and the language of his fretfulness: "Why dost thou expect anything from me, when God himself deals thus hardly with us?" Because he could not help her as he would, out of the floor or the wine-press, he would not help her at all. We must take heed of being made cross by afflictive providences. It rather seems to be a quieting word: "Let us be content, and make the best of our affliction, looking up to God, for, till he help us, I cannot help thee." 1. He laments the emptiness of the floor and the wine-press. These were not as they had been; even the king's failed. We read (Kg2 6:23) of great provisions which he had a command, sufficient for the entertainment of an army, yet now he has not wherewithal to relieve one poor woman. Scarcity sometimes follows upon great plenty; we cannot be sure that tomorrow shall be as this day, Isa 56:12; Psa 30:6. 2. He acknowledges himself thereby disabled to help, unless God would help them. Note, Creatures are helpless things without God, for every creature is that, all that, and only that, which he makes it to be. However, though he cannot help her, he is willing to hear her (Kg2 6:28): "What ails thee? Is there anything singular in thy case, or dost thou fare worse than thy neighbours?" Truly yes; she and one of her neighbours had made a barbarous agreement, that, all provisions failing, they should boil and eat her son first and then her neighbour's; hers was eaten (who can think of it without horror?) and now her neighbour hid hers, Kg2 6:28, Kg2 6:29. See an instance of the dominion which the flesh has got above the spirit, when the most natural affections of the mind may be thus overpowered by the natural appetites of the body. See the word of God fulfilled; among the threatenings of God's judgments upon Israel for their sins this was one (Deu 28:53-57), that they should eat the flesh of their own children, which one would think incredible, yet it came to pass.
III.The king's indignation against Elisha upon this occasion.
He lamented the calamity, rent his clothes, and had sackcloth upon his flesh (Kg2 6:30), as one heartily concerned for the misery of his people, and that it was not in his power to help them; but he did not lament his own iniquity, nor the iniquity of his people, which was the procuring cause of the calamity; he was not sensible that his ways and his doings had procured this to himself; this is his wickedness, for it is bitter. The foolishness of man perverteth his way, and then his heart fretteth against the Lord. Instead of vowing to pull down the calves at Dan and Beth-el, or letting the law have its course against the prophets of Baal and of the groves, he swears the death of Elisha, Kg2 6:31. Why, what is the matter? What had Elisha done? his head is the most innocent and valuable in all Israel, and yet that must be devoted, and made an anathema. Thus in the days of the persecuting emperors, when the empire groaned under any extraordinary calamity, the fault was laid on the Christians, and they were doomed to destruction. Christianos ad leones - Away with the Christians to the lions. Perhaps Jehoram was in this heat against Elisha because he had foretold this judgment, or had persuaded him to hold out, and not surrender, or rather because he did not, by his prayers, raise the siege, and relieve the city, which he though he could do but would not; whereas till they repented and reformed, and were ready for deliverance, they had no reason to expect that the prophet should pray for it.
IV.The foresight Elisha had of the king's design against him, Kg2 6:32.
He sat in his house well composed, and the elders with him, well employed no doubt, while the king was like a wild bull in a net, or like the troubled sea when it cannot rest; he told the elders there was an officer coming from the king to cut off his head, and bade them stop him at the door, and not let him in, for the king his master was just following him, to revoke the order, as we may suppose. The same spirit of prophecy that enabled Elisha to tell him what was done at a distance authorized him to call the king the son of a murderer, which, unless we could produce such an extraordinary commission, it is not for us to initiate; far be it from us to despise dominion and to speak evil of dignities. He appealed to the elders whether he had deserved so ill at the king's hands: "See whether in this he be not the son of a murderer?" For what evil had Elisha done? He had not desired the woeful day, Jer 17:16.
V.The king's passionate speech, when he came to prevent the execution of his edict for the beheading of Elisha.
He seems to have been in a struggle between his convictions and his corruptions, knew not what to say, but, seeing things brought to the last extremity, he even abandoned himself to despair (Kg2 6:33): This evil is of the Lord. Therein his notions were right and well applied; it is a general truth that all penal evil is of the Lord, as the first cause, and sovereign judge (Amo 3:6), and this we ought to apply to particular cases: if all evil, then this evil, whatever it is we are now groaning under, whoever are the instruments, God is the principal agent of it. But his inference from this truth was foolish and wicked: What should I wait for the Lord any longer? When Eli, and David, and Job, said, It is of the Lord, they grew patient upon it, but this bad man grew outrageous upon it: "I will neither fear worse nor expect better, for worse cannot come and better never will come: we are all undone, and there is no remedy." It is an unreasonable thing to be weary of waiting for God, for he is a God of judgment, and blessed are all those that wait for him.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
“Some time later King Ben-hadad of Aram mustered his entire army; he marched against Samaria and laid siege to it.” This is that Ben-hadad who had been condemned to death by God; and Ahab had received the order to execute him. But he spared his life and sent him back in peace. Therefore the Arameans besieged the city and prolonged the siege for many days, because their army occupied the whole surrounding area, so that bread began to be more and more scarce, and famine ruled. And when [the citizens] did not find the usual sustenance and food, they fell on the corpses of the dead. For the Scripture relates that there were certain mothers who decided to kill their children to assuage their hunger. And after one of them had put her son to death, when her companion in crime hid her own son (in order to save him) and broke the contract, an argument rose between them, and they both went before the judge. And they began to expound their reasons before the king, that is, Jehoram, the son of Ahab. The king, seeing that that was a harsh trial for him, was taken over by a violent rage against Elisha. For he thought [the prophet] was the cause of his disaster. Therefore he said, “Yesterday he gave abundant goods to Aramean robbers, and today has given sufficient bread to his disciples, and they are not lacking food, but he has no care for the people of his city and abandons them in their need.” And he swore that on that day itself he would take revenge on Elisha for the blood of his people. But Jehoram had no right to accuse the prophet, but rather Ahab, his father, who had scorned the prophets. In fact, if he had been persuaded by their words and had killed Ben-hadad, that [king] would have never besieged Samaria and would have never thrown him into such calamities.From the symbolic point of view the atrocious famine which tortured the Samaritans for so many days and forced them to eat in such an abominable manner shows the lack of heavenly nourishment, which affected in those days all the nations of the earth. So the city of Samaria signifies the whole of humankind, and its famine represents the famine of all. But Elisha made it disappear through his prayer, as well as through the grace of Christ. The sick were fortified by his strength, and “those who were full hired themselves out for bread.” This means that the apostles, announcers [of the gospel], have transmitted to the Gentiles the knowledge of salvation, and it has flowed, as Isaiah predicted, like “the waters covering the sea.” In the same manner it had been decreed before God that the hungry should eat the crop of the foolish and that the thirsty should absorb his goods, as the friend of the righteous Job said. Indeed, as the Samaritans plundered the food that they had collected for the Arameans and the needs of their army and brought it into their army, so the church of the Gentiles took the holy books which were preserved in the Hebrew synagogues, and gave them for the benefit of their descendants.
“Famine in Samaria became so great that a donkey’s head was sold for eighty shekels of silver.” The donkey’s head, which the Scripture reports here to be so expensive, signifies the teaching coming from the ravings of the philosophers and the scientists of the world. And it was an abominable and rotting food but was very precious when the famine reigned over the earth, and there was no one to break and give the bread to those children who asked for it, that is, until the advent of Christ.“And one-fourth of a kab of dove’s dung [was sold] for five shekels of silver.” Even though the symbol is contrary—in fact, it does not fit in with the Word—but because the righteous are likened to a dove, we say that the kab of dove’s dung represents the teaching of the law of Moses, if we compare it with the gospel of Christ. So it can be said that it was mud, a mud precious to the Jews at that time, with which they covered their eyes, which were to be opened soon by the spiritual bath and the gospel of Christ.
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Summary
Following a period of unexpected peace, 2 Kings 6:24 abruptly shifts the narrative to a renewed and devastating conflict. King Benhadad of Syria, despite a previous act of mercy shown to his army by Israel, gathers his entire military force and launches a full-scale siege against Samaria, the capital city of the Northern Kingdom of Israel. This aggressive action immediately plunges the city into a period of extreme hardship, famine, and despair, setting the stage for a dramatic test of Israel's faith and an extraordinary display of divine intervention.
Context
Literary Context
This verse marks a stark and dramatic reversal in the narrative flow of 2 Kings 6. Immediately preceding this, the prophet Elisha had demonstrated remarkable prophetic insight and divine power by delivering the Syrian army, who had come to capture him, directly into the hands of the king of Israel in Samaria (2 Kings 6:18-20). Instead of executing them, Elisha instructed the king to show an unprecedented act of mercy: to feed them generously and send them back to their master (2 Kings 6:21-23). This act of benevolence resulted in a period where "the bands of Syria came no more into the land of Israel" (2 Kings 6:23). Verse 24 shatters this fragile peace, revealing Benhadad's persistent hostility and setting the stage for the severe famine and subsequent miraculous deliverance described in 2 Kings 7.
Historical & Cultural Context
The period of the Divided Monarchy was characterized by frequent conflicts between Israel (the Northern Kingdom) and Aram-Damascus (Syria). Benhadad II (or III, depending on the scholarly view) was a powerful and persistent adversary of Israel, often seeking to expand his territory and influence. Samaria, as the capital city of Israel, was a strategic target. Ancient sieges were brutal affairs, designed to cut off all supplies and communications, forcing surrender through starvation and disease. The gathering of "all his host" indicates a massive, sustained military effort, reflecting the strategic importance of Samaria and Benhadad's determination to conquer it. Such an act would have been a common, albeit devastating, tactic in the geopolitical landscape of the ancient Near East, highlighting the constant threat faced by smaller kingdoms like Israel.
Key Themes
This verse powerfully introduces several key themes. Firstly, it underscores the persistent hostility of human enemies, demonstrating that even acts of divine intervention and human mercy may not permanently deter those bent on aggression, echoing the broader struggle between Israel and its neighbors seen throughout the books of Kings. Secondly, it highlights the severity of divine judgment and testing, as the siege brings immense suffering upon the people of Samaria, revealing their desperate state and testing their faith in God's ability to deliver. Thirdly, it serves as a crucial setup for divine intervention. The overwhelming human threat described here implicitly sets the stage for God's extraordinary and miraculous actions to deliver His people, which will unfold in the subsequent verses, emphasizing God's ultimate sovereignty even in the direst circumstances, a theme consistently found in narratives of Israel's deliverance, such as the Exodus from Egypt.
Exposition and Analysis
Key Word Analysis
This name (H1130), meaning "son of Hadad," refers to the king of Aram (Syria). "Hadad" was a prominent Aramean storm and fertility god, indicating a lineage or devotion to this deity. The recurrence of this name among Syrian kings (1 Kings 15:18) suggests a dynastic title or a common royal name, emphasizing the continuity of Syrian aggression against Israel across generations. His presence here signifies a powerful, determined, and idolatrous enemy.
This term (H4264) refers to an encampment (of travelers or troops); hence, an army, whether literal (of soldiers) or figurative. Its use here, particularly with the preceding "all his," emphasizes the totality and overwhelming nature of the Syrian military might. It signifies not merely a raiding party but a full, organized army, prepared for a sustained and devastating campaign, underscoring the gravity of the threat to Samaria.
This verb (H6696) means to "cramp, i.e. confine (in many applications, literally and figuratively, formative or hostile); adversary, assault, beset, besiege, bind (up), cast, distress, fashion, fortify, inclose, lay siege, put up in bags." In a military context, it describes the act of surrounding a city to cut off all access, supplies, and communication, thereby causing immense distress and hardship to those trapped inside. The choice of this word vividly conveys the suffocating, debilitating nature of the siege that Samaria was about to endure, leading to famine and desperation.
Verse Breakdown
"¶ And it came to pass after this,"
This opening phrase serves as a crucial transitional marker, signaling a new development in the narrative that follows the peaceful interlude of 2 Kings 6:23. The "this" refers directly to the previous account of Elisha's mercy to the Syrian army and the subsequent cessation of Syrian raids. The phrase creates a sense of immediate consequence, highlighting the fragility of peace and the abrupt return to conflict.
"that Benhadad king of Syria gathered all his host,"
This clause identifies the instigator of the renewed conflict, King Benhadad, and emphasizes the scale of his aggression. "Gathered all his host" signifies a comprehensive military mobilization, not just a small raiding party, indicating a deliberate and full-scale war effort aimed at conquering Israel's capital. This demonstrates his persistent animosity despite the previous act of mercy.
"and went up,"
This phrase indicates the direction of travel, typically implying an ascent to a higher geographical location or a movement towards a significant city like a capital. Samaria was built on a hill, so "went up" accurately describes the approach to the city, reinforcing the military objective.
"and besieged Samaria."
This final clause states the direct action and its target. To "besiege" means to surround a city with military forces to cut off all supplies and communications, aiming to starve out the inhabitants and force surrender. Samaria was the capital of the Northern Kingdom of Israel, making its siege a direct and existential threat to the nation, initiating a period of extreme suffering and testing for its inhabitants.
Literary Devices
The verse employs several potent literary devices. Foreshadowing is prominent, as the gathering of "all his host" and the act of besieging Samaria immediately signals impending doom and severe suffering for the city's inhabitants, setting the stage for the horrific famine described in the subsequent verses of 2 Kings 6. There is a strong sense of Irony in Benhadad's renewed aggression; despite Elisha's unprecedented act of mercy, which led to a period of peace, the Syrian king's inherent hostility resurfaces, demonstrating the limits of human benevolence in deterring entrenched animosity. Furthermore, the verse functions as a Climactic Setup, building tension by presenting an overwhelming and seemingly insurmountable human threat, thereby preparing the reader for the extraordinary divine intervention that will be required and subsequently unfolded in 2 Kings 7. This stark Contrast between the previous peace and the sudden, brutal siege underscores the volatile nature of the geopolitical landscape and the constant need for divine protection.
Theological and Thematic Connections
This verse, though seemingly a simple statement of historical fact, carries profound theological weight. It highlights the persistent reality of human sin and hostility, demonstrating that even acts of grace and mercy (like Elisha's feeding of the Syrian army) do not always soften the hearts of those bent on destruction. The renewed siege of Samaria underscores God's allowance of severe trials to test His people's faith, reveal their utter dependence on Him, and ultimately provide a context for His miraculous power to be displayed. It reminds us that God's sovereignty extends even over the actions of hostile nations and their leaders, orchestrating events to fulfill His purposes, whether through judgment or deliverance. The suffering of Samaria serves as a crucible, purifying and preparing the people for a deeper revelation of God's provision.
Reflection and Application
The abrupt return of conflict in 2 Kings 6:24, following a period of peace, offers a sobering but vital lesson for believers today. Just as Benhadad's hostility resurfaced despite a previous act of mercy, we can expect that periods of spiritual or personal tranquility may be interrupted by renewed challenges, temptations, or opposition. This verse underscores the importance of spiritual vigilance and resilience, reminding us that our ultimate security does not rest on the absence of external threats but on our unwavering trust in God's sovereign care. When overwhelming "sieges" come into our lives—whether they are financial crises, health battles, relational conflicts, or spiritual attacks—they serve to expose our weaknesses and drive us to a deeper, more desperate dependence on God for deliverance. It is in these moments of profound need that God often chooses to display His most extraordinary power and provision, transforming our desperation into a testimony of His faithfulness.
Questions for Reflection
FAQ
Why did Benhadad attack Samaria again after Elisha's act of mercy?
The text doesn't explicitly state Benhadad's motivation, but it strongly implies that the previous act of mercy, while temporarily halting "bands of Syria" (small raiding parties), did not fundamentally change Benhadad's strategic ambitions or his deep-seated animosity towards Israel. Kings in the ancient Near East were driven by geopolitical power, territorial expansion, and the desire for tribute. While Elisha's act of mercy was a powerful demonstration of God's character and a test for Israel's king, it did not necessarily translate into a lasting political peace treaty or a change of heart for a pagan king like Benhadad. His renewed attack with "all his host" suggests a calculated, full-scale military objective to conquer Samaria, indicating that his previous withdrawal was likely a tactical pause, not a permanent cessation of hostilities. This highlights the persistent nature of conflict and human sin, even in the face of divine grace.
What was the significance of Samaria as a target?
Samaria was the capital city of the Northern Kingdom of Israel, established by Omri (1 Kings 16:24). As the capital, it was the administrative, political, and often religious center of the kingdom. Its capture would have been a decisive blow, effectively crippling Israel's leadership and potentially leading to the subjugation of the entire kingdom. Its strategic location on a hill made it naturally defensible but also a prime target for powerful enemies like Syria who sought to control the region's trade routes and resources. Therefore, besieging Samaria was an attempt to deliver a knockout blow to Israel.
How long did the siege of Samaria last, and what were its immediate consequences?
The biblical text does not specify the exact duration of the siege, but it was prolonged enough to cause extreme suffering and a severe famine within the city. 2 Kings 6:25 describes the horrific conditions, with food becoming incredibly scarce and expensive, leading to desperate acts like cannibalism (2 Kings 6:26-29). The siege brought the city to the brink of collapse, highlighting the severity of the trial and the desperate need for divine intervention that would follow in 2 Kings 7.
Christ-Centered Fulfillment
The siege of Samaria in 2 Kings 6:24, with its overwhelming enemy and the subsequent dire straits of God's people, serves as a powerful Old Testament type and shadow of the greater "siege" humanity faces under the dominion of sin and death. Just as Benhadad gathered "all his host" to besiege Samaria, so too does humanity find itself besieged by an enemy far more formidable than any earthly army: Satan, whose "host" of spiritual forces seeks to enslave and destroy (Ephesians 6:12). The famine and desperation within Samaria vividly portray the spiritual starvation and hopelessness that grips humanity apart from God, a condition from which no human effort can deliver. Yet, the narrative of 2 Kings 7, where God miraculously delivers Samaria, points forward to the ultimate Deliverer, Jesus Christ. He is the true Lamb of God who, through His sacrifice on the cross, utterly defeated the powers of darkness and broke the siege of sin and death (Colossians 2:15). He provides the true "bread of life" (John 6:35) to a spiritually famished world, offering abundant life and freedom where there was once only despair. In Christ, the ultimate divine intervention has occurred, ensuring that those who trust in Him are forever delivered from the ultimate enemy and brought into His eternal kingdom (Hebrews 2:14-15).