TRV
Translation
King James Version
And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see.
KJV (with Strong's)
And one H259 of his servants H5650 answered H6030 and said H559, Let some take H3947, I pray thee, five H2568 of the horses H5483 that remain H7604, which are left H7604 in the city,(behold, they are as all the multitude H1995 of Israel H3478 that are left H7604 in it: behold, I say, they are even as all the multitude H1995 of the Israelites H3478 that are consumed H8552:) and let us send H7971 and see H7200.
Complete Jewish Bible
One of his servants answered, "I suggest letting some men take five of the remaining horses that are left in the city - they're like everything else in Isra'el that remains, like everything else in Isra'el, practically finished - and we'll send and see."
Berean Standard Bible
But one of his servants replied, “Please, have scouts take five of the horses that remain in the city. Their plight will be no worse than all the Israelites who are left here. You can see that all the Israelites here are doomed. So let us send them and find out.”
American Standard Version
And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city (behold, they are as all the multitude of Israel that are left in it; behold, they are as all the multitude of Israel that are consumed); and let us send and see.
World English Bible Messianic
One of his servants answered, “Please let some take five of the horses that remain, which are left in the city. Behold, they are like all the multitude of Israel who are left in it. Behold, they are like all the multitude of Israel who are consumed. Let us send and see.”
Geneva Bible (1599)
And one of his seruants answered, and said, Let me take now fiue of the horses that remaine, and are left in the citie, (behold, they are euen as all the multitude of Israel that are left therein: beholde, I say, they are as the multitude of the Israelites that are consumed) and we wil send to see.
Young's Literal Translation
And one of his servants answereth and saith, `Then let them take, I pray thee, five of the horses that are left, that have been left in it--lo, they are as all the multitude of Israel who have been left in it; lo, they are as all the multitude of Israel who have been consumed--and we send and see.'
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Commentary on 2 Kings 7 verses 12–20
12 ¶ And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city.
13 And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see.
14 They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see.
15 And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king.
16 And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD.
17 And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him.
18 And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to morrow about this time in the gate of Samaria:
19 And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof.
20 And so it fell out unto him: for the people trode upon him in the gate, and he died.
Here we have,
I. The king's jealousy of a stratagem in the Syrian's retreat, Kg2 7:12. He feared that they had withdrawn into an ambush, to draw out the besieged, that they might fall on them with more advantage. he knew he had no reason to expect that God should appear thus wonderfully for him, having forfeited his favour by his unbelief and impatience. He knew no reason the Syrians had to fly, for it does not appear that he or any of this attendants heard the noise of the chariots which the Syrians were frightened at. Let not those who, like him, are unstable in all their ways, think to receive any thing from God; nay, a guilty conscience fears the worst and makes men suspicious.
II. The course they took for their satisfaction, and to prevent their falling into a snare. They sent out spies to see what had become of the Syrians, and found they had all fled indeed, commanders as well a common soldiers. They could track them by the garments which they threw off, and left by the way, for their greater expedition, Kg2 7:15. He that gave this advice seems to have been very sensible of the deplorable condition the people were in (Kg2 7:13); for speaking of the horses, many of which were dead and the rest ready to perish for hunger, he says, and repeats it, "They are as all the multitude of Israel. Israel used to glory in their multitude, but now they are diminished and brought low." He advised to send five horsemen, but, it should seem, there were only two horses fit to be sent, and those chariot-horses, Kg2 7:14. Now the Lord repented himself concerning his servants, when he saw that their strength was gone, Deu 32:36.
III. The plenty that was in Samaria, from the plunder of the camp of the Syrians, Kg2 7:16. Had the Syrians been governed by the modern policies of war, when they could not take their baggage and their tents with them they would rather have burnt them (as it is common to do with the forage of a country) than let them fall into their enemies' hands; but God determined that the besieging of Samaria, which was intended for its ruin, should turn to its advantage, and that Israel should now be enriched with the spoil of the Syrians as of old with that of the Egyptians. here see, 1. The wealth of the sinner laid up for the just (Job 27:16, Job 27:17) and the spoilers spoiled, Isa 33:1. 2. The wants of Israel supplied in a way that they little thought of, which should encourage us to depend upon the power and goodness of God in our greatest straits. 3. The word of Elisha fulfilled to a tittle: A measure of fine flour was sold for a shekel; those that spoiled the camp had not only enough to supply themselves with, but an overplus to sell at an easy rate for the benefit of others, and so even those that tarried at home did divide the spoil, Psa 68:12; Isa 33:23. God's promise may be safely relied on, for no word of his shall fall to the ground.
IV. The death of the unbelieving courtier, that questioned the truth of Elisha's word. Divine threatenings will as surely be accomplished as divine promises. He that believeth not shall be damned stands as firm as He that believeth shall be saved. This lord, 1. Was preferred by the king to the charge of the gate (Kg2 7:17), to keep the peace, and to see that there was no tumult or disorder in dividing and disposing of the spoil. So much trust did the king repose in him, in his prudence and gravity, and so much did he delight to honour him. He that will be great, let him serve the public. 2. Was trodden to death by the people in the gate, either by accident, the crowd being exceedingly great, and he in the thickest of it, or perhaps designedly, because he abused his power, and was imperious in restraining the people from satisfying their hunger. However it was, God's justice was glorified, and the word of Elisha was fulfilled. He saw the plenty, for the silencing and shaming of his unbelief, corn cheap without opening windows in heaven, and therein saw his own folly in prescribing to God; but he did not eat of the plenty he saw. When he was about to fill his belly God cast the fury of his wrath upon him (Job 20:23) and it came between the cup and the lip. Justly are those thus tantalized with the world's promises that think themselves tantalized with the promises of God. If believing shall not be seeing, seeing shall not be enjoying. This matter is repeated, and the event very particularly compared with the prediction (Kg2 7:18-20), that we might take special notice of it, and might learn, (1.) How deeply God resents out distrust of him, of his power, providence, and promise. When Israel said, Can God furnish a table? the Lord heard it and was wroth. Infinite wisdom will not be limited by our folly. God never promises the end without knowing where to provide the means. (2.) How uncertain life and the enjoyments of it are. Honour and power cannot secure men from sudden and inglorious deaths. He whom the king leaned upon the people trod upon; he who fancied himself the stay and support of the government was trampled under foot as the mire in the streets. Thus hath the pride of men's glory been often stained. (3.) How certain God's threatenings are, and how sure to alight on the guilty and obnoxious heads. Let all men fear before the great God, who treads upon princes as mortar and is terrible to the kings of the earth.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 7:3
Even though the four lepers are loathsome, if we symbolically recognize in them the fact that they announced goods for the inhabitants of their city, they do no wrong to the symbol but correctly represent the four holy Evangelists. Indeed, we must bear in mind that through their books the grace of our Savior and source of life Jesus Christ was known, and freedom was given to all people according to his divine plan. And so those whose flesh was leprous shone in their interior look with the splendor of their righteousness. In addition, they symbolically represent the first attitude of the apostles in the fact that leprosy had corrupted their skin. But they also represent them in the fact that their interior was adorned with righteous behavior because the old man has been transformed by the coming of the Holy Spirit and renewed. Therefore they have clothed themselves with the garment shining with the colors of heaven and have been sent to show the work of the hands of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 7:13 captures a pivotal moment of pragmatic wisdom offered by an unnamed servant to King Jehoram during the devastating Aramean siege of Samaria. Amidst the city's crippling famine and the king's deep skepticism regarding Elisha's prophecy of immediate abundance, coupled with the lepers' incredible report of the enemy's miraculous departure, this servant proposes a calculated risk. His counsel suggests sending a small, expendable reconnaissance party to verify the lepers' news, arguing that the potential loss of a few horses and men is negligible compared to the certain death facing the entire population if the report is false, and the immense gain if it proves true. This intervention provides the necessary impetus for action, ultimately leading to Samaria's deliverance.
CONTEXT
Literary Context: This verse serves as a critical turning point within the narrative of 2 Kings chapter 7. It immediately follows King Jehoram's profound suspicion that the Aramean retreat was a cunning trap, a fear rooted in the extreme desperation caused by the famine in Samaria. The prophet Elisha had previously declared that by the next day, food would be plentiful (2 Kings 7:1), a prophecy that seemed utterly impossible given the city's dire state. When four lepers, driven by hunger, discovered the miraculously deserted Aramean camp full of provisions (2 Kings 7:5-8), they reported their findings to the city gatekeepers. The king, upon hearing this, immediately concluded it was a strategic ambush (2 Kings 7:12). It is precisely at this moment of royal paralysis and distrust that the unnamed servant steps forward with a logical, albeit stark, proposal that ultimately allows for the verification of God's miraculous intervention, leading to the city's deliverance.
Historical & Cultural Context: The events of 2 Kings 6-7 unfold against the backdrop of the ongoing conflict between Israel and Aram (Syria). Samaria, the capital of the Northern Kingdom of Israel, was under a brutal siege by King Ben-Hadad of Aram. The famine within the city had reached catastrophic levels, vividly described with instances of cannibalism (2 Kings 6:25-29). Such sieges were a common and devastating tactic in ancient warfare, designed to break a city's will through starvation. The king's skepticism was entirely understandable in this context; a sudden, unexplained retreat by a besieging army could indeed be a cunning ruse. Furthermore, the cultural understanding of the time often attributed such extreme conditions, and their miraculous reversals, to divine intervention, either as judgment or deliverance. The servant's counsel, therefore, is not just practical but also implicitly acknowledges the need to test what appears to be an impossible, perhaps divinely orchestrated, turn of events.
Key Themes: This verse powerfully contributes to several key themes within 2 Kings. First, it highlights the theme of prudence and caution in leadership, even in the face of seemingly miraculous news. The servant's advice is not to rush out blindly but to verify the report, demonstrating a balanced approach to a potentially life-saving, yet unbelievable, situation. Second, it underscores the concept of calculated risk, where the potential gain far outweighs the minimal, almost certain, loss. The servant's stark assessment that the remaining horses and men are already "as good as consumed" emphasizes the desperate calculus. Third, the passage illustrates the vital importance of wise counsel, even from unexpected sources. When the king, the ultimate authority, is paralyzed by fear and doubt, a servant's clear thinking provides the necessary impetus for action. Finally, though not explicitly stated in the verse, the servant's plan ultimately serves to confirm the divine faithfulness of God, as it leads to the verification of Elisha's prophecy and Samaria's deliverance, showcasing God's commitment to His word and His people, often working through human wisdom and action.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The servant's counsel in 2 Kings 7:13 employs several effective literary devices to persuade the king. The most prominent is Hyperbole, used to emphasize the extreme desperation of Samaria. When the servant states that the remaining horses and men are "as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed," he is not suggesting they are literally the entire multitude, but rather that their fate is effectively the same as the doomed masses. This exaggeration powerfully conveys the idea that their lives are already forfeit due to the famine, thus minimizing the perceived risk of sending them out. This hyperbole is also intertwined with a Simile ("they are as all the multitude...") which draws a direct comparison between the small group of scouts and the dying populace, highlighting their shared, grim destiny. Furthermore, the servant's entire speech functions as a masterful Rhetorical Argumentation or Logical Appeal (Logos). He presents a clear premise (everyone is dying), a proposed action (send scouts), and a logical conclusion (the risk is negligible compared to the potential reward). The repeated "behold" acts as a Repetition device, drawing the king's attention to the undeniable reality of their situation and reinforcing the urgency and logic of the servant's argument.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly a simple act of human wisdom, is deeply interwoven with the broader theological themes of God's sovereign provision and the role of human agency in receiving divine blessings. In a context where God has promised deliverance through Elisha, the king's skepticism threatens to block the fulfillment of that promise. The servant's counsel, therefore, becomes a crucial channel through which God's plan can unfold. It highlights that God often uses practical, human wisdom to achieve His purposes, even when those purposes are miraculous. The servant's logical assessment of risk in the face of certain death mirrors a spiritual truth: sometimes, the greatest risk is inaction, especially when God has already spoken. His counsel demonstrates a profound understanding of their desperate situation, urging a move from paralysis to prudent action, thereby allowing God's promised abundance to be realized. This passage subtly underscores that divine intervention often requires human cooperation and a willingness to act on what God has revealed, even if it seems counterintuitive or risky.
REFLECTION AND APPLICATION
In our own lives, we often face situations that seem overwhelming, where fear and skepticism can paralyze us, much like King Jehoram. Whether it's a daunting personal challenge, a seemingly impossible goal, or even news that appears "too good to be true," the temptation to remain in doubt and inaction is strong. This verse serves as a powerful reminder that wisdom can emerge from unexpected places, and that a calculated, pragmatic approach, even in desperate times, can pave the way for breakthrough. It encourages us to be open to counsel, regardless of its source, and to critically assess risks and rewards. Sometimes, what seems like a small, expendable effort can unlock immense blessings, especially when we are at a point where inaction guarantees a worse outcome. It challenges us to move beyond fear-induced paralysis and to take the necessary steps to verify and act upon opportunities, trusting that even our human prudence can be a vessel for divine provision. This passage calls us to cultivate both discernment and courage, recognizing that true wisdom often involves taking a measured step of faith into the unknown, especially when all other options lead to certain demise.
Questions for Reflection
FAQ
Why did the king not believe Elisha's prophecy immediately, and why was the servant's counsel so effective?
Answer: King Jehoram's disbelief stemmed from several factors rooted in the extreme circumstances of the siege and the human tendency towards skepticism in the face of the impossible. First, the famine was horrific, leading to cannibalism (2 Kings 6:29), making the idea of abundant food by the next day seem utterly absurd. Second, the king had a history of distrusting Elisha and even sought to kill him earlier (2 Kings 6:31). Third, a sudden retreat by a besieging army was highly unusual and could easily be a military ruse, a trap to lure out the desperate inhabitants (2 Kings 7:12). The servant's counsel was effective because it did not demand blind faith but proposed a pragmatic, low-cost verification method. By arguing that the lives of the few remaining horses and men were already "as good as consumed" by the famine, he presented a logical, almost risk-free, solution to the king's skepticism. It offered a way to test the seemingly impossible report without risking the entire city, appealing to the king's rational fear rather than demanding an immediate leap of faith.
CHRIST-CENTERED FULFILLMENT
The desperate state of Samaria, "consumed" by famine and siege, serves as a powerful Old Testament shadow of humanity's spiritual condition apart from Christ. Like the Israelites facing certain death, all humanity is "consumed" by sin and its wages (Romans 6:23), trapped in a spiritual siege with no hope of self-deliverance. The king's skepticism mirrors humanity's inability to grasp or believe in God's radical provision and salvation, often viewing it as "too good to be true" or a deceptive trap. Yet, just as the servant's wise counsel provided a way to verify the miraculous abundance, Christ is the ultimate wisdom of God (1 Corinthians 1:24) who offers the definitive "send and see" opportunity. He is the ultimate provision, the "bread of life" (John 6:35) who satisfies the deepest hunger, and the "Lamb of God who takes away the sin of the world" (John 1:29), offering Himself as the ultimate "calculated risk" for our salvation. Through His death and resurrection, He verified God's promises of life and abundance, inviting all who are "consumed" by sin to come and partake of His overflowing grace, moving from certain spiritual death to abundant eternal life (John 10:10).