2 Kings 7:3

KJV

¶ And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die?

KJV (with Strong's)

And there were four {H702} leprous {H6879} men {H582} at the entering in {H6607} of the gate {H8179}: and they said {H559} one {H376} to another {H7453}, Why sit {H3427} we here until we die {H4191}?

Complete Jewish Bible

Now there were four men with tzara'at at the entrance to the city gate, and they said to each other, "Why should we sit here till we die?

Berean Standard Bible

Now there were four men with leprosy at the entrance of the city gate, and they said to one another, “Why just sit here until we die?

American Standard Version

Now there were four leprous men at the entrance of the gate: and they said one to another, Why sit we here until we die?

Commentary

### SUMMARY
Second Kings 7:3 introduces four men afflicted with leprosy, positioned at the threshold of Samaria's city gate during a devastating siege. Their poignant question, "Why sit we here until we die?", encapsulates the profound desperation of their circumstances, serving as a pivotal moment that ignites a desperate, yet divinely orchestrated, action. This verse sets the stage for one of the Old Testament's most remarkable narratives of unexpected deliverance, where God uses the most marginalized to bring about salvation for an entire nation.

### CONTEXT
* **Literary Context:** This verse immediately follows a harrowing account of extreme famine within Samaria, where conditions were so dire that a mother resorted to cannibalism, a horrifying fulfillment of prophetic warnings (compare [2 Kings 6:24-29](/2_kings/6-24 "2 Kings 6:24-29 - The Siege of Samaria and Cannibalism") and [Deuteronomy 28:53-57](/deuteronomy/28-53-57 "Deuteronomy 28:53-57 - Curses for Disobedience")). The king of Israel, in despair and blaming Elisha, vows to kill the prophet, but Elisha proclaims God's imminent and miraculous deliverance from the famine (compare [2 Kings 6:30-7:2](/2_kings/6-30-7-2 "2 Kings 6:30-7:2 - King's Despair and Elisha's Prophecy")). Verse 3 marks a dramatic shift in the narrative's focus from the despairing king and the prophet's declaration to the most vulnerable members of society—four leprous men. This transition highlights that God's deliverance often comes through unexpected channels and in surprising ways, setting in motion the events of [2 Kings 7](/2_kings/7 "2 Kings 7 - The End of the Siege and Famine").
* **Historical & Cultural Context:** Samaria, the capital of the Northern Kingdom of Israel, was under a brutal siege by the Aramean (Syrian) army led by King Ben-hadad. This siege had led to a catastrophic famine, driving food prices to exorbitant levels, as evidenced by the mention of a donkey's head and dove's dung being sold for exorbitant sums (see [2 Kings 6:25](/2_kings/6-25 "2 Kings 6:25 - Extreme Famine in Samaria")). Culturally, individuals with leprosy (Hebrew: _tsara'at_) were considered ritually unclean and were legally required to live outside the city walls, separated from the community (see [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Laws Concerning Leprosy")). These four men were thus caught in an impossible situation: certain death by starvation if they remained outside the city, and certain death by the enemy if they approached the Aramean camp. Their location "at the entering in of the gate" signifies their liminal, outcast status, positioned precariously between a starving city and a hostile army.
* **Key Themes:** The verse powerfully introduces several key themes that resonate throughout [2 Kings 7](/2_kings/7 "2 Kings 7 - The End of the Siege and Famine") and the broader biblical narrative. Firstly, it underscores **desperation as a catalyst for action**. The lepers' dire circumstances force them to confront their impending doom, prompting a radical shift from passive waiting to proactive, albeit risky, movement. Their question, "Why sit we here until we die?", is a profound moment of existential crisis leading to a desperate initiative. Secondly, it highlights **God's use of the unlikely and marginalized**. The narrative demonstrates God's sovereignty in choosing the weakest and most despised members of society—those deemed ritually unclean and utterly helpless—to accomplish His mighty purposes, bringing about a miraculous deliverance for an entire nation. This foreshadows a recurring biblical pattern where God confounds human expectations by working through the humble and the foolish to shame the wise and the strong (compare [1 Samuel 2:8](/1_samuel/2-8 "1 Samuel 2:8 - God Raises the Poor") and [1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Weak")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Leprous (Hebrew, צָרַע, _tsâraʻ_):** This verb, here in the passive participle, describes being "stricken with leprosy." In ancient Israel, _tsara'at_ (the noun form) referred to a range of severe and often contagious skin diseases, not exclusively modern Hansen's disease. Individuals afflicted were rendered ritually unclean, requiring their isolation from the community. This status meant they were physically separated, socially ostracized, and religiously defiled, emphasizing their profound vulnerability and desperate situation at the city gate.
* **Gate (Hebrew, שַׁעַר, _shaʻar_):** Derived from a root meaning "to open," this noun refers to an "opening," specifically a "door or gate" of a city. In ancient Near Eastern cities, the gate was far more than an entrance; it was a central hub for legal proceedings, commerce, social gatherings, and military defense. For the leprous men, being "at the entering in of the gate" (using _pethach_, H6607, for "entering in," also meaning "opening") signified their exclusion from the city's safety and resources, yet their proximity to it also made it the only point of potential entry or departure, underscoring their precarious position on the brink of life and death.
* **Die (Hebrew, מוּת, _mûwth_):** This primitive root means "to die" (literally or figuratively) or, causatively, "to kill." In this context, it expresses the absolute certainty of their impending demise if they remain passive. The question "Why sit we here until we die?" is a stark recognition that their current state of inaction is a guaranteed path to death by starvation, serving as the ultimate motivator for their desperate, life-saving decision.

#### Verse Breakdown
* **"¶ And there were four leprous men at the entering in of the gate:"** This clause immediately establishes the protagonists of this micro-narrative: four individuals who are not only physically afflicted but also socially marginalized and ritually excluded. Their location "at the entering in of the gate" vividly portrays their precarious position—outside the city's protection, yet unable to wander far due to their infirmity and the surrounding enemy. It highlights their utter helplessness and vulnerability in the face of the siege and famine. The number "four" (Hebrew, _ʼarbaʻ_, H702) emphasizes a small, distinct group.
* **"and they said one to another,"** This phrase indicates a moment of collective counsel and shared realization among the men (using _ʼîysh_ H376 for "one" and _rêaʻ_ H7453 for "another," both meaning "associate" or "fellow"). It suggests a discussion, a joint acknowledgment of their dire straits, and a mutual grappling with their options. Their decision is not made in isolation but through a communal recognition of their shared predicament, lending weight to the radical choice they are about to make. The verb "said" (Hebrew, _ʼâmar_, H559) denotes a deliberate utterance.
* **"Why sit we here until we die?"** This powerful rhetorical question encapsulates their desperate epiphany. The verb "sit" (Hebrew, _yâshab_, H3427) implies remaining in place, dwelling, or abiding. It is a stark recognition that their current state of passive inaction is a guaranteed path to death by starvation (using _mûwth_, H4191, for "die"). This question is not seeking an answer but rather serving as a catalyst for action, a definitive rejection of resignation, and a desperate plea for a new course, however perilous. It is the turning point from despair to a desperate, yet ultimately divinely guided, initiative.

#### Literary Devices
The verse effectively employs several literary devices to convey its profound message. **Irony** is prominent, as the most marginalized and ritually unclean individuals—those deemed least significant by society—become the unexpected instruments of salvation for an entire city. Their desperate act, born of self-preservation, unwittingly aligns with God's sovereign plan to deliver Samaria. The central phrase, "Why sit we here until we die?", functions as a powerful **Rhetorical Question**, not posed to elicit an answer, but to provoke immediate and decisive action. It underscores the futility of their current state and the necessity of change, forcing a confrontation with their impending doom. Furthermore, the verse uses **Foreshadowing**, subtly hinting at the miraculous deliverance that is about to unfold through the seemingly insignificant actions of these four men. Their desperate move from passive waiting to proactive seeking sets the stage for God's dramatic intervention, creating a stark **Contrast** between the depth of human despair and the imminence of divine provision.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The desperate question posed by the four leprous men in 2 Kings 7:3 resonates deeply with the broader biblical narrative concerning human helplessness and divine intervention. It illustrates a profound theological truth: often, it is at the point of utter human despair and the recognition of our complete inability to help ourselves that God's power is most clearly displayed. Their situation mirrors humanity's spiritual condition, where inaction in the face of sin leads to certain death. Their decision to act, born of desperation, becomes the unlikely conduit for God's miraculous provision, demonstrating His sovereignty in using the weak, the outcast, and the forgotten to accomplish His grand purposes. This narrative underscores that God is not limited by human weakness or social standing but often chooses the humble to confound the wise, revealing His glory through unexpected means and reminding us that true hope often emerges from the crucible of despair.

* [1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Weak and Foolish")
* [Psalm 107:5-6](/psalms/107-5-6 "Psalm 107:5-6 - Crying Out in Distress and God's Deliverance")
* [Romans 5:6](/romans/5-6 "Romans 5:6 - Christ Died for the Helpless")

### REFLECTION AND APPLICATION
The stark reality faced by the four leprous men in 2 Kings 7:3 offers a powerful and enduring lesson for believers today. Their question, "Why sit we here until we die?", challenges us to critically examine our own moments of despair, stagnation, or seemingly insurmountable obstacles. When faced with situations where inaction guarantees a negative outcome—be it spiritual apathy, relational breakdown, professional paralysis, or personal crisis—this verse compels us to move beyond passive resignation. It encourages a proactive, albeit sometimes terrifying, step of faith, even when the odds seem stacked against us. It is a call to discern when "sitting still" is no longer an option and when a calculated risk, born of a desperate hope in God's providence, is necessary to break free from a cycle of despair. Their story reminds us that God often meets us not in our comfort zones, but in our moments of courageous vulnerability, turning our desperate ventures into divine opportunities for His glory and demonstrating that even our most human decisions can be providentially woven into His redemptive plan.

#### Questions for Reflection
* **When have you faced a "sit here until we die" moment in your life, and how did you respond?**
* **What "calculated risks" might God be calling you to take in a current situation where inaction seems to guarantee a negative outcome?**
* **How does the story of these four marginalized men challenge your understanding of who God uses to accomplish His purposes?**
* **In what areas of your life are you passively waiting for a solution when God might be prompting you to take a desperate, yet faithful, step?**

### FAQ
**Why were the leprous men outside the city gate?**

Answer: According to the Levitical law concerning ritual purity, individuals afflicted with leprosy (Hebrew: _tsara'at_) were considered ritually unclean and were required to live outside the camp or city walls, isolated from the community. [Leviticus 13:45-46](/leviticus/13-45-46 "Leviticus 13:45-46 - Laws Concerning Leprosy") explicitly states that they were to live alone, cry "Unclean, unclean!", and wear torn clothes. This enforced isolation meant they were doubly vulnerable during the siege of Samaria, unable to access the city's meager resources yet exposed to the enemy army.

**What was the significance of the "gate" in ancient cities?**

Answer: In the ancient Near East, the city gate was much more than just an entrance. It was a vital center of public life, serving as a place for legal proceedings, commercial transactions, social gatherings, and military defense. Being "at the entering in of the gate" for the leprous men highlighted their liminal status—they were physically close to the city's life and safety, yet ritually excluded from it. This location underscored their desperate predicament, caught between the starvation within the city and the hostile army outside, making their decision to move towards the enemy camp all the more significant.

**Did the leprous men act out of faith or desperation?**

Answer: Their initial motivation appears to be primarily one of extreme desperation and a pragmatic assessment of their options rather than an explicit act of faith in God's deliverance. Their question, "Why sit we here until we die?", reflects a choice between two certain deaths (starvation or enemy capture) and a slim chance of survival by surrendering. They were driven by the instinct for self-preservation in the face of certain doom. However, God, in His sovereignty, used their desperate, human decision as the catalyst for His miraculous intervention. While their act wasn't a "leap of faith" in the modern sense, it was a "leap from certain death" that God providentially aligned with His redemptive plan for Samaria, demonstrating that He can work through even the most unlikely and humanly motivated actions to accomplish His divine purposes (compare [Proverbs 16:9](/proverbs/16-9 "Proverbs 16:9 - Man Plans, God Directs")).

### CHRIST-CENTERED FULFILLMENT
The desperate plight of the four leprous men in 2 Kings 7:3 and their subsequent role in Samaria's deliverance powerfully foreshadow the person and work of Jesus Christ. Like these outcasts, humanity finds itself in a state of spiritual leprosy, alienated from God by sin and facing a certain death (compare [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin")). We are spiritually "sitting here until we die," unable to save ourselves from the siege of sin and its eternal consequences. Yet, into this desperate human condition, God sent His Son. Jesus, the ultimate deliverer, did not shun the lepers and outcasts but actively sought them out, touching and healing them, demonstrating His power over sin and uncleanness (see [Matthew 8:2-4](/matthew/8-2-4 "Matthew 8:2-4 - Jesus Heals a Leper") and [Luke 17:11-19](/luke/17-11-19 "Luke 17:11-19 - Jesus Heals Ten Lepers")). The lepers' desperate move towards the Aramean camp, uncertain of their reception but knowing inaction meant death, mirrors the call for humanity to turn to Christ, leaving behind the certain death of sin for the hope of salvation found only in Him (compare [John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, the Truth, and the Life")). Ultimately, just as God used the most unlikely and marginalized to bring physical salvation to Samaria, He used the "scandal" and apparent weakness of the cross—where the Son of God was made sin for us—to bring about eternal deliverance and reconciliation for all who believe (see [1 Corinthians 1:18](/1_corinthians/1-18 "1 Corinthians 1:18 - The Message of the Cross") and [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through Christ, the "unclean" are made clean, and the "dead" are given life.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 13:45

And the leper in whom the plague [is], his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

Leviticus 13:46

All the days wherein the plague [shall be] in him he shall be defiled; he [is] unclean: he shall dwell alone; without the camp [shall] his habitation [be].

Numbers 5:2

Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

Numbers 5:4

And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.

2 Kings 7:4

If we say, We will enter into the city, then the famine [is] in the city, 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: if they save us alive, we shall live; and if they kill us, we shall but die.

Numbers 12:14

And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in [again].

Jeremiah 27:13

Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the LORD hath spoken against the nation that will not serve the king of Babylon?