TRV
Translation
King James Version
¶ 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?
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?
World English Bible Messianic
Now there were four leprous men at the entrance of the gate. They said one to another, “Why do we sit here until we die?
Geneva Bible (1599)
Nowe there were foure leprous men at the entring in of the gate: and they saide one to an other, Why sitte we here vntill we die?
Young's Literal Translation
And four men have been leprous, at the opening of the gate, and they say one unto another, `What--we are sitting here till we have died;
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In the KJVVerse 9,711 of 31,102
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Commentary on 2 Kings 7 verses 3–11
3 ¶ 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?
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.
5 And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there.
6 For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us.
7 Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life.
8 And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it.
9 Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household.
10 So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were.
11 And he called the porters; and they told it to the king's house within.
We are here told,
I. How the siege of Samaria was raised in the evening, at the edge of night (Kg2 7:6, Kg2 7:7), not by might or power, but by the Spirit of the Lord of hosts, striking terror upon the spirits of the besiegers. Here was not a sword drawn against them, not a drop of blood shed, it was not by thunder or hailstones that they were discomfited, nor were they slain, as Sennacherib's army before Jerusalem, by a destroying angel; but, 1. The Lord made them to hear a noise of chariots and horses. The Syrians that besieged Dothan had their sight imposed upon, Kg2 6:18. These had their hearing imposed upon. For God knows how to work upon every sense, pursuant to his own counsels as he makes the hearing ear and the seeing eye, so he makes the deaf and the blind, Exo 4:11. Whether the noise was really made in the air by the ministry of angels, or whether it was only a sound in their ears, is not certain; which soever it was, it was from God, who both brings the wind out of his treasures, and forms the spirit of man within him. The sight of horses and chariots had encouraged the prophet's servant, Kg2 6:17. The noise of horses and chariots terrified the hosts of Syria. For notices from the invisible world are either very comfortable or very dreadful, according as men are at peace with God or at war with him. 2. Hearing this noise, they concluded the king of Israel had certainly procured assistance from some foreign power: He has hired against us the kings of the Hittites and the kings of the Egyptians. There was, for aught we know but one king of Egypt, and what kings there were of the Hittites nobody can imagine; but, as they were imposed upon by that dreadful sound in their ears, so they imposed upon themselves by the interpretation they made of it. Had they supposed the king of Judah to have come with his forces, there would have been more of probability in their apprehensions than to dream of the kings of the Hittites and the Egyptians. If the fancies of any of them raised this spectre, yet their reasons might soon have laid it: how could the king of Israel, who was closely besieged, hold intelligence with those distant princes? What had he to hire them with? It was impossible but some notice would come, before, of the motions of so great a host; but there were they in great fear where no fear was. 3. Hereupon they all fled with incredible precipitation, as for their lives, left their camp as it was: even their horses, that might have hastened their flight, they could not stay to take with them, Kg2 7:7. None of them had so much sense as to send out scouts to discover the supposed enemy, much less courage enough to face the enemy, though fatigued with a long march. The wicked flee when none pursues. God can, when he pleases, dispirit the boldest and most brave, and make the stoutest heart to tremble. Those that will not fear God he can make to fear at the shaking of a leaf.
II. How the Syrians' flight was discovered by four leprous men. Samaria was delivered, and did not know it. The watchmen on the walls were not aware of the retreat of the enemy, so silently did they steal away. But Providence employed four lepers to be the intelligencers, who had their lodging without the gate, being excluded from the city, as ceremonially unclean: the Jews say they were Gehazi and his three sons; perhaps Gehazi might be one of them, which might cause him to be taken notice of afterwards by the king, Kg2 8:4. See here, 1. How these lepers reasoned themselves into a resolution to make a visit in the night to the camp of the Syrians, Kg2 7:3, Kg2 7:4. They were ready to perish for hunger; none passed through the gate to relieve them. Should they go into the city, there was nothing to be had there, they mist die in the streets; should they sit still, they must pine to death in their cottage. They therefore determine to go over to the enemy, and throw themselves upon their mercy: if they killed them, better die by the sword than by famine, one death than a thousand; but perhaps they would save them alive, as objects of compassion. Common prudence will put us upon that method which may better our condition, but cannot make it worse. The prodigal son resolves to return to his father, whose displeasure he had reason to fear, rather than perish with hunger in the far country. These lepers conclude, "If they kill us, we shall but die;" and happy they who, in another sense, can thus speak of dying. "We shall but die, that is the worst of it, not die and be damned, not be hurt of the second death." According to this resolution, they went, in the beginning of the night, to the camp of the Syrians, and, to their great surprise, found it wholly deserted, not a man to be seen or heard in it, Kg2 7:5. Providence ordered it, that these lepers came as soon as ever the Syrians had fled, for they fled in the twilight, the evening twilight (Kg2 7:7), and in the twilight the lepers came (Kg2 7:5), and so no time was lost. 2. How they reasoned themselves into a resolution to bring tidings of this to the city. They feasted in the first tent they came to (Kg2 7:8) and then began to think of enriching themselves with the plunder; but they corrected themselves (Kg2 7:9): "We do not well to conceal these good tidings from the community we are members of, under colour of being avenged upon them for excluding us from their society; it was the law that did it, not they, and therefore let us bring them the news. Though it awake them from sleep, it will be life from the dead to them." Their own consciences told them that some mischief would befal them if they acted separately, and sought themselves only. Selfish narrow-spirited people cannot expect to prosper; the most comfortable advantage is that which our brethren share with us in. According to this resolution, they returned to the gate, and acquainted the sentinel with what they had discovered (Kg2 7:10), who straightway brought the intelligence to court (Kg2 7:11), and it was not the less acceptable for being first brought by lepers.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 3–11. 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 7:3 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
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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.
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
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 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).
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). 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 and Luke 17:11-19). 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). 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 and 2 Corinthians 5:21). Through Christ, the "unclean" are made clean, and the "dead" are given life.