◄ 2 Kings 6:26 ►
As the king of Israel was passing by on the wall, a woman cried out to him, "Help me, my lord the king!"
Study Bible
As the king of Israel was passing by on the wall
This phrase sets the scene during a time of great distress in Samaria, the capital of the Northern Kingdom of Israel. The "king of Israel" at this time is likely King Joram (or Jehoram), son of Ahab. The "wall" signifies the city's fortifications, which were crucial during sieges. Historically, city walls were places of both defense and observation, where leaders could assess the situation and make strategic decisions. The king's presence on the wall indicates his active involvement in the city's defense and his concern for the people's plight. This reflects the dire circumstances, as leaders often took to the walls during critical moments to inspire hope or maintain order.

a woman cried out to him
The "woman" represents the common people suffering under the siege. Her cry is a poignant reminder of the desperation and helplessness felt by the inhabitants of Samaria. In the Hebrew context, women were often seen as vulnerable members of society, and their cries for help would have been particularly heart-wrenching. This cry is not just a plea for assistance but a representation of the collective suffering of the people. It highlights the social and moral responsibilities of the king to his subjects, emphasizing the expectation that leaders should be protectors and providers.

Help me, my lord the king!
The plea "Help me" is a direct appeal for intervention and relief. The Hebrew root for "help" (עָזַר, 'azar) conveys the idea of support and deliverance. This cry for help underscores the king's role as a shepherd to his people, expected to provide aid and justice. The address "my lord the king" shows respect and acknowledges the king's authority and power. It also reflects the hierarchical structure of ancient Israelite society, where the king was seen as God's appointed ruler, responsible for the welfare of his people. This plea is a call to action, urging the king to fulfill his God-given duty to care for his subjects in their time of need.

Persons / Places / Events
1. The King of Israel
At this time, the king is likely Jehoram (also known as Joram), the son of Ahab. He is depicted as a ruler facing a dire situation in Samaria due to a siege by the Arameans.

2. The Woman
An unnamed woman who cries out to the king for help, representing the desperation and suffering of the people during the siege.

3. Samaria
The capital of the Northern Kingdom of Israel, which is under siege by the Arameans, leading to severe famine and desperation among its inhabitants.

4. The Siege
The Arameans have besieged Samaria, causing extreme famine and hardship, leading to desperate acts among the people.

5. The Wall
The location where the king is walking, symbolizing the boundary and defense of the city, but also the place where the cries of the people reach him.
Teaching Points
Desperation in Crisis
The woman's cry to the king highlights the desperation that can arise in times of severe crisis. It serves as a reminder of the human tendency to seek help from earthly authorities when in distress.

Limitations of Human Leadership
The king's inability to provide a solution underscores the limitations of human leadership and the need to turn to God for ultimate deliverance.

Moral and Spiritual Decay
The context of the siege reveals how extreme circumstances can lead to moral and spiritual decay, challenging believers to maintain faith and integrity even in dire situations.

God's Sovereignty and Provision
While human leaders may fail, God's sovereignty and provision remain steadfast. Believers are encouraged to trust in God's timing and methods of deliverance.

Compassion and Intercession
The king's encounter with the woman calls believers to be compassionate and intercede for those in distress, reflecting God's heart for the suffering.
Bible Study Questions
1. How does the woman's plea to the king reflect the desperation of the people during the siege of Samaria?

2. In what ways does this passage highlight the limitations of human leadership in times of crisis?

3. How can believers maintain their moral and spiritual integrity in the face of extreme hardship, as seen in the context of this passage?

4. What does this passage teach us about the importance of seeking God's help and provision rather than solely relying on human solutions?

5. How can we, as believers, respond with compassion and intercession for those who are suffering in our communities today?
Connections to Other Scriptures
2 Kings 6:24-25
Provides context for the siege and famine in Samaria, highlighting the severity of the situation.

2 Kings 6:27-29
Continues the account, revealing the depth of desperation and moral decay resulting from the famine.

Lamentations 4:10
Offers a parallel to the extreme conditions faced during sieges, reflecting on the suffering and moral challenges.

Psalm 121:1-2
Contrasts the plea for help from human leaders with the ultimate help that comes from the Lord.
Sermons
Samaria BesiegedC.H. Irwin 2 Kings 6:24-33
Subjects Worth ConsideringD. Thomas 2 Kings 6:24-33
The Siege of SamariaJ. Orr 2 Kings 6:24-33
Famine, a Judgment of GodH. M. Villiers, M. A.2 Kings 6:25-33
People
Aram, Benhadad, Ben-hadad, Elisha, Shaphat, Syrians
Places
Dothan, Jordan River, Samaria, Syria
Topics
Cried, Crying, O, Pass, Passing, Save, Saying, Wall
Dictionary of Bible Themes
2 Kings 6:26

     5230   beggars

2 Kings 6:24-27

     4546   winepress

2 Kings 6:24-29

     4438   eating
     5529   sieges
     7326   cannibalism

2 Kings 6:25-29

     5341   hunger

2 Kings 6:26-29

     5268   cooking
     5383   lawsuits

2 Kings 6:26-30

     5188   tearing of clothes

Library
Young Man! a Prayer for You
THIS YOUNG MAN waited upon a prophet: he could not have had a more instructive occupation; yet his eyes needed to be opened. He was well disposed towards good things, for the tone of his language to his master shows that he was heartily at one with him; but his eyes were not yet half opened. Being in great alarm for his master's safety, he ran to him to warn him: good servants should be their master's best friends. In return, his believing master prays for him. If we desire the good of our servants, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Of the Practice of Piety in Fasting.
There are divers kinds of fasting--First, A constrained fast, as when men either have not food to eat, as in the famine of Samaria (2 Kings vi. 25;) or, having food, cannot eat it for heaviness or sickness, as it befel them who were in the ship with St. Paul (Acts xxvii. 33.) This is rather famine than fasting. Secondly, A natural fast, which we undertake physically, for the health of our body. Thirdly, A civil fast, which the magistrate enjoins for the better maintenance of the commonwealth. Fourthly, …
Lewis Bayly—The Practice of Piety

Whether a Mann is Bound to Correct his Prelate?
Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects. Objection 2: Further, a gloss on Gal. 2:11, "I withstood him to the face," adds: "as …
Saint Thomas Aquinas—Summa Theologica

The Absolute Godhood of God is Seen in Administration
God not only created everything, but everything which He created is subject to His immediate control. God rules over the works of His hands. God governs the creatures He has made. God reigns with universal dominion. When He pleased, the sun and moon stood still (Josh. 10:12, 13); and at a word from Him the sun went backward ten degrees on the dial of Ahaz (Is. 38:8). At His command the Red Sea ceased to flow, and at His command it resumed its normal course (Ex. 14). In response to the prayer of Elisha, …
Arthur W. Pink—The Godhood of God

The Christian Convert Warned Of, and Animated against those Discouragements which He must Expect to Meet when Entering on a Religious Course.
1. Christ has instructed his disciples to expect opposition and difficulties in the way to heaven.--2. Therefore a more particular view of them is taken, as arising from the remainder of indwelling sin.--3. From the world, and especially from former sinful companions.--4. From the temptations and suggest ions of Satan.--5, 6. The Christian is animated and encouraged, by various considerations, to oppose them; particularly by the presence of God; the aids of Christ; the example of others, who, though …
Philip Doddridge—The Rise and Progress of Religion in the Soul

In the Creation of the World, and all Things in It, the True God Distinguished by Certain Marks from Fictitious Gods.
1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man. 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him. 3. The …
John Calvin—The Institutes of the Christian Religion

The Helpless State of the Sinner under Condemnation.
1, 2. The sinner urged to consider how he can be saved from this impending ruin.--3. Not by any thing he can offer.--4. Nor by any thing he can endure.--5. Nor by any thing hr can do in the course of future duty.--6-8. Nor by any alliance with fellow-sinners on earth or in hell.--9. Nor by any interposition or intercession of angels or saints in his favor. Hint of the only method to be afterwards more largely explained. The lamentation of a sinner in this miserable condition. 1. SINNER, thou hast …
Philip Doddridge—The Rise and Progress of Religion in the Soul

Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments

May one Lose the Blessing?
The question trembles from many a lip--If I get the blessing, may I lose it? Most certainly. But, glory be to God! He has made ample provision for failure. There is no reason why we should fail; God has made ample provision against failure; we must not expect to fail; but in case we do fail, provision has been made. The most prolific cause of loss is disobedience--disobedience either to one of God's written commands, or to the inward promptings of His Holy Spirit. "The Holy Ghost whom God hath …
John MacNeil—The Spirit-Filled Life

Meditations for the Morning.
1. Almighty God can, in the resurrection, as easily raise up thy body out of the grave, from the sleep of death, as he hath this morning wakened thee in thy bed, out of the sleep of nature. At the dawning of which resurrection day, Christ shall come to be glorified in his saints; and every one of the bodies of the thousands of his saints, being fashioned like unto his glorious body, shall shine as bright as the sun (2 Thess. i. 10; Jude, ver. 14; Phil. iii. 21; Luke ix. 31;) all the angels shining …
Lewis Bayly—The Practice of Piety

Letter xix (A. D. 1127) to Suger, Abbot of S. Denis
To Suger, Abbot of S. Denis He praises Suger, who had unexpectedly renounced the pride and luxury of the world to give himself to the modest habits of the religious life. He blames severely the clerk who devotes himself rather to the service of princes than that of God. 1. A piece of good news has reached our district; it cannot fail to do great good to whomsoever it shall have come. For who that fear God, hearing what great things He has done for your soul, do not rejoice and wonder at the great …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament

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