2 Kings 7:1
Then Elisha said, Hear you the word of the LORD; Thus said the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.
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EXPOSITORY (ENGLISH BIBLE)
VII.

(1) Then Elisha said.And Elisha said. The division of the chapters is unfortunate, there being no break in the story here. The prophet addresses the king and his attendants (2Kings 7:18).

A measure.—Heb., a seah: the most usual corn measure. (Comp. 1Kings 18:32; 2Kings 6:25.) The prophet’s words are more abrupt in the original: “Thus hath Jehovah said, About this time to-morrow a seah (in) fine flour at a shekel, and two seahs (in) barley at a shekel, in the gate of Samaria!”

Fine flour.Genesis 18:6.

Barley.—Not only as fodder for the horses (Thenius). but also for human consumption, in the shape of barley cakes, &c. (Judges 7:13).

The gate.—The corn market, therefore, was held in the open space just within the gate.

2 Kings

‘IMPOSSIBLE,-ONLY I SAW IT’

2 Kings 7:1 - 2 Kings 7:16
.

The keynote of this incident lies in the promise in the first verse. The whole story illustrates man’s too frequent rejection of God’s promise, and God’s wonderful way of fulfilling it.

I. We note first the promise which common-sense finds incredible. It came from Elisha when all seemed desperate. The wonderfully vivid narrative in the previous chapter tells a pitiful tale of women boiling their children, of unclean food worth more than its weight in silver, of a king worked up to a pitch of frenzy and murderous designs, and renouncing his allegiance to Jehovah. Such faith as he had was strained to the breaking point, and his messenger was sent to tell the prophet that the king would not ‘wait for the Lord any longer.’ That was the moment chosen to speak the promise. It came, as God’s helps, both of promise and act, so often come, at the very nick of time, when faith is ready to fail and human aid is vain. Before we had learned our hopeless state, they would come too soon for our good; after faith had wholly parted from its moorings, they would come too late.

Note the precision and confidence of the promise. The hour of the fulfilment, and the price of flour and the cheaper barley are stated. Man’s promises are vague; God’s are specific. Mark, too, the entire silence of the promise as to the mode of its fulfilment. Probably Elisha knew as little as any one, how it was going to be accomplished. The particularity and vagueness combined are remarkable. A hint as to how the thing was to be done would have made the belief in the fact so much easier. Yes, and just because it would have smoothed the road for worthless belief, it was not given, but the apparently impossible promise was left in nakedness, for any one who needed sense to animate his faith, to scoff at. Is not that emphatic assertion of the fact, and emphatic silence as to the ‘how,’ a frequent characteristic of God’s promises? If ever we are kept in the dark as to the latter, it is for our good, and for the encouragement of our growth in utter dependence and perfect trust. It is not well for the trusting soul to ask too curiously about methods intervening between the promise in the present and its accomplishment in the future. It is better for peace and the simplicity of our trust, that we should be content to cling to the faithful word, and to ‘believe. . . that it shall be even as it was told’ us, without troubling ourselves about His way of effecting His purposes. Passengers are not admitted to the engine-room, nor allowed on the bridge. Let them leave all the working of the ship to the captain.

II. The noble who blurted out his incredulity had a great deal to say for himself from the common-sense and worldly point of view. But he need not have sneered, in the same breath, at old miracles and new. His sarcasm about ‘windows in heaven’ refers to the story of the flood; and perhaps there is a hint of allusion to the manna. He neither believed these ancient deeds, nor the promise for to-morrow. Why not? Simply because he-wise as he thought himself-could not see any way of bringing it about. There are many of us yet who have the same modest opinion of our own acuteness, and go on the supposition that what we do not see is invisible, and what we cannot do, or imagine done, is impossible. Why should not the Lord ‘make windows in heaven’ if He please? Or, how does the pert objector know that that is the only way of fulfilling the promise? He will be taught that he has not quite exhausted all the possibilities open to Omnipotence, and that something much simpler than windows in heaven can do what is wanted. Unbelief which rejects God’s plain promises because it does not see how they can be fulfilled is common enough still, and is as unreasonable as it is impertinent. Elisha was as ignorant as this nobleman was, of the means, but his faith fixed its eyes on the faithful word, and trusted, while sense, self-conceit, and worldliness, a mole pretending to have an eagle’s eye, declared that to be impossible which it could not see the way to bring about, and thereby exposed only its own blind arrogance.

III. Elisha’s answer {2 Kings 7:2} sounds like Elijah. The utmost gentleness is stirred to pronounce condemnation on self-confident unbelief, and a gentler gentleness than Elisha’s, even Christ’s, shrinks not from executing the sentence. Is not the sentence on this scoffing lord the very sentence pronounced ever on unbelief? In his case, it was fulfilled by the crowd that pressed, in their ravenous hunger, through the gate, and trod him down; but in ordinary cases, in our days, the natural operation of unbelief is to shut men out from the fruition, of which faith is the necessary and only condition. It is no avenging and arbitrarily imposed exclusion, but the necessary result of self-made disqualification, which brings on the unbeliever the doom, ‘Thou shalt not eat thereof.’ The blessings of the religious life on earth, and the glories of its perfection in heaven, are only enjoyable through faith. These are not so plainly visible to the unbelieving heart as the scene at the gate was to the nobleman; but, in some measure, even those who do not possess them do, in some lucid moments, see their worth. It is one sad part of the sad lives of godless men that they have their seasons of calm weather, when, in the clearer atmosphere, they catch glimpses of their true good, but that they yet do not behold it long and close enough to be smitten with the desire to possess it; and so the sight remains inoperative, or adds to their condemnation. Not to taste is the sadder fate, because there has been sight. To have eyes opened at last to our own folly, and to see the rich provision of God’s table, when it is too late, will be a chief pang of future retribution,-as it sometimes is of present god-lessness.

IV. Passing over for the present the account of the discovery by the four lepers, we may next note God’s way of fulfilling His promise. A panic would spread fast in an undisciplined army, and history supplies examples of the swift change into a mob under the influence of groundless terror. There is nothing wonderful in the helter-skelter rush for the Jordan, or in the road being littered with abandoned baggage. The divine intervention produced the impression which naturally brought the flight about, and the coincidence of the prophecy and the panic which fulfilled it stamp both as divinely originated. But if we looked on events as devoutly, and saw into their true character as deeply as the author of the Books of Kings does, we should see that many a similar coincidence, which we trace no farther than to men or circumstances, was due to the same divine cause which made the Syrians to hear ‘the noise of a great host.’ Track the river of life to its source, and you come to God.

‘The wicked fleeth when no man pursueth.’ Imaginary terrors are apt to beset those who have no trust in God. If we fear Him, we need have no other fear; but if we have not Him for our anchorage, we shall be driven by gusts of passion and terror. The unseen possibilities of attack and defeat may well terrify a man who has not the unseen God to keep him calm.

Windows in heaven, then, were not needed, and the arrogance which said ‘Impossible!’ had not measured all the resources of God. A very wise scientist here in England proved that the Atlantic could not be crossed by a steamer, and the first steamer that did cross took out copies of his book. How foolish men’s demonstrations of impossibility look beside God’s deliverances! We have not gone through all the chambers of His storehouse, and ‘His ways are far above, out of our sight.’ Let us hold fast by the faith that His arm is strong to do whatever His lips are gracious to engage, nor let our inability to see where the river gets through the mountains ever make us doubt that it will reach the sunlit ocean.

V. We may throw together the remaining parts of the incident, as showing how the fulfilled promise was received. These four lepers had heard nothing of it, when despair made them venturesome. How reckless they were, and how they harp on the one gloomy word ‘die’! The thought was familiar to them, and yet, lepers though they were, life was sweet, and a chance of prolonging it, even as slaves, was worth trying. They chose twilight, that they might be unobserved. We can see them creeping cautiously, with beating hearts, towards the camp, expecting every moment to be challenged, and possibly slain. How their caution would diminish and their wonder grow, as they passed from end to end, and found no one! There stood the horses and asses, left behind lest their footfalls should betray the flight, and every tent empty of men and full of spoil. The lepers seem to have gone right through the camp before they ventured to begin plundering; for the ‘uttermost part’ in 2 Kings 7:5 and that in 2 Kings 7:8 are naturally understood of its opposite extremities. Then, secure against surprise, they eat and drink as ravenously as men who had been starving so long would do. Twilight had deepened into darkness before hunger and greed were satisfied. Not till then did they awake to their duty; and even when they bethink themselves, it is fear of punishment, not care for a city full of hungry men, that moves them. But their tardy awaking to duty is couched in words which carry a great truth, especially to all who have tasted the Bread of Life. It is ‘not well’ to ‘hold our peace’ in ‘a day of good tidings.’ If we have good news, especially the good news, its possession obliges us to impart it. If we have tasted the graciousness of the Lord, we are bound to tell of the stores we have found. ‘He that withholdeth corn, the people shall curse him.’ ‘Of how much sorer punishment. . .shall he be thought worthy,’ who keeps to himself the food of the world?

Lepers were strange messengers of good, but the message graces the bringer, and they who tell good tidings are sure of a welcome. God does not choose great men for the heralds of His mercy, but the qualification is personal experience. These four could only say, ‘We have seen and tasted,’ but that was enough. The king’s caution was very natural, and would have been quite blameless, if God’s promise had not been spoken the day before. But that made the slowness to believe a sin. Feeling one’s way over untried ice is prudent; but if we have previously been told that it will bear, it proves our distrust of him who told us. The despatch of the chariots to make a reconnaissance was needless trouble. But men are always apt to think that faith is but a shaky ground of certitude unless it be backed up by sense. When God gives us His word to trust to, we are wisest if we trust to it alone, and we may save ourselves the trouble of sending out scouts to see if it is really beginning to be fulfilled. Elisha had no need to wait the report of the charioteers before he believed in the fulfilment of the promise, which others had found incredible when spoken, and too good to be true even when fulfilled. Let us trust God, whether sense can attest the incipient accomplishment of His words or no.2 Kings 7:1. Then — When things were at the worst; when all help and relief were despaired of, and the king was impatient of waiting any longer; said Elisha — To the king, who was now come to him, (2 Kings 7:18,) and to his courtiers, who were come with him, 2 Kings 7:2. Hear ye the word of the Lord — Hear what he saith; hear it, and believe it. Thus saith the Lord — He whom you have so highly offended, and at present despise and refuse to wait upon, or wait for, any longer; He, I say, of his own mere grace and bounty, hath sent you glad tidings of your deliverance. To-morrow shall a measure of fine flour be sold for a shekel — The Hebrew סאה, seah, which is rendered a measure here, implies a quantity equal to six cabs, or a peck, or, according to some, a peck and two quarts, of our measure. The shekel was about three shillings; and though to have a peck of fine flour for three shillings at other times would not have been extraordinary, yet in the present situation of affairs it was wonderful. Thus, as has often been observed, man’s extremity is God’s opportunity of magnifying his power; and his time of appearing for his people is when their strength is gone, Deuteronomy 32:36.7:1,2 Man's extremity is God's opportunity of making his own power to be glorious: his time to appear for his people is when their strength is gone. Unbelief is a sin by which men greatly dishonour and displease God, and deprive themselves of the favours he designed for them. Such will be the portion of those that believe not the promise of eternal life; they shall see it at a distance, but shall never taste of it. But no temporal deliverances and mercies will in the end profit sinners, unless they are led to repentance by the goodness of God.The division between the chapters is most awkward here. Elisha, in this verse, replies to the king's challenge in 2 Kings 6:33 - that his God, Yahweh, will give deliverance in the space of a day. On the morrow, by the same time in the day, the famine will have ceased, and food will be even cheaper than usual.

A measure of fine flour - literally, "a seah of fine flour;" about a peck and a half.

For a shekel - About 2 shillings 8 12 d.

Two measures of burley - Or, "two seahs of barley;" about three pecks.

In the gate - The "gates," or "gateways," of Eastern towns are favorite places for the despatch of various kinds of business. It would seem that at Samaria one of the gates was used for the grain market.

CHAPTER 7

2Ki 7:1-16. Elisha Prophesies Incredible Plenty in Samaria.

1. Hear ye the word of the Lord—This prediction, though uttered first to the assembled elders, was intimated to the king's messengers, who reported it to Jehoram (2Ki 7:18).

To-morrow about this time shall a measure of fine flour be sold for a shekel, &c.—This may be estimated at a peck of fine flour for 2s. 6d., and two pecks of barley at the same price.

in the gate of Samaria—Vegetables, cattle, all sorts of country produce, are still sold every morning at the gates of towns in the East.Elisha prophesieth incredible plenty in Samaria; and the death of a great lord, who would not believe the prophecy, 2 Kings 7:1,2. Four lepers visit the camp of the Syrians, and bring tidings of their flight, being hasted away by God, 2 Kings 7:3-11. The king sendeth spies, who confirm this report; and he spoileth their tents. Great plenty. The lord on whose hand the king leaned is trodden upon by the people, and dieth, 2 Kings 7:12-20.

Elisha said; either to the messenger, to be reported to the king; or rather, to the king, being then come to him, as it is expressed, 1 Kings 7:18; and to his courtiers, who were come with him, 1 Kings 7:2. Thus saith the Lord: the Lord, whom you have so highly offended, and at present despise and refuse to wait upon, of his own mere grace and bounty hath sent you the glad tidings of your deliverance. A measure, Heb. seah; a measure containing 6 cabs, or 144 egg-shells, or about a peck and a pottle of our measure. Be sold for a shekel: compare this with 2 Kings 6:25.

Then Elisha said, hear the word of the Lord,.... This he said to the king and those that were with him:

thus saith the Lord, tomorrow, about this time; which very probably was the forenoon:

shall a measure of fine flour be sold for a shekel; "a seah", the measure here spoken of, or "saturn", according to some (r), was a gallon and an half; but Bishop Cumberland (s) makes it two wine gallons and an half; and a shekel, according to his accurate computation, was two shillings and four pence farthing, and near the eighth part of one (t):

and two measures of barley for a shekel, in the gate of Samaria; where the market was kept; the same sort of measure and of money is here used as before; and we learn from hence that a measure of wheat was equal to two of barley.

(r) Godwin, ut supra. (Moses & Aaron, B. 6. c. 9.) (s) Of Scripture Weights and Measures, c. 3. p. 86. (t) lb. c. 4. p. 104, 105.

Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, {a} To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.

(a) The godly are always assured of God's help in their necessity, but the times and hours are only revealed by God's Spirit.

EXEGETICAL (ORIGINAL LANGUAGES)
Ch. 2 Kings 7:1. Hear ye the word of the Lord] Having seen the change in the king’s disposition, even though it were a change to despondency, rather than trust, Elisha in the name of the Lord gives a solemn assurance that help is nigh. This he does in the presence of the elders who had been sitting with him, and of those persons who had come in the king’s retinue.

a measure of fine flour be sold for a shekel] The measure is the Hebrew seah, which is said to be about a peck. It was six times as much as the Kab mentioned in 2 Kings 6:5. So that the change which Elisha foretells would provide six times as much good food for one-fifth of the price for which, in the famine, the vilest had been sold.

in the gate of Samaria] Where people congregated for markets and other purposes.Verse 1. - Then Elisha said, Hear ye the word of the Lord. This was a very solemn exordium, well calculated to arrest attention. It must be remembered that the prophet's life was trembling in the balance. The executioner was present; the king had not revoked his order; the elders would probably have suffered the king to work his will. All depended on Elisha, by half a dozen words, changing the king's mind. He therefore announces a Divine oracle (comp. 2 Chronicles 13:4; 2 Chronicles 15:2; 2 Chronicles 20:20; and for the exact expression, see Isaiah 1:10; Isaiah 28:14; Isaiah 29:5, etc.; Jeremiah 2:4; Jeremiah 7:2, etc.). Thus saith the Lord, Tomorrow about this time shall a measure - literally, a seah - of fine flour be sold for a shekel. The "seah" was probably about equal to a peck and a half English, the shekel of the time to about half a crown. Thus no extraordinary cheapness is promised, but only an enormous fall in prices from the rate current at the moment (2 Kings 7:25). Such a fall implied, almost necessarily, the discontinuance of the siege. Jehoram appears to have accepted the prophet's solemn asseveration, and on the strength of it to have spared his life, at any rate till the result should be seen. And two measures - literally, seahs - of barley for a shekel, in the gate of Samaria. The gates, or rather gateways, of Oriental towns were spacious places, where business of various kinds was transacted. One at Nineveh had an area of above two thousand five hundred square feet. Kings often held their courts of justice in the city gates. On this occasion one of the gates of Samaria seems to have been used as a corn-market (comp. vers. 17-20). As the king was passing by upon the wall to conduct the defence, a woman cried to him for help; whereupon he replied: אל־יושׁעך יי, "should Jehovah not help thee, whence shall I help thee? from the threshing-floor or from the wine-press?" It is difficult to explain the אל which Ewald (355, b.) supposes to stand for אם לא. Thenius gives a simpler explanation, namely, that it is a subjective negation and the sentence hypothetical, so that the condition would be only expressed by the close connection of the two clauses (according to Ewald, 357). "From the threshing-floor or from the wine-press?" i.e., I can neither help thee with corn nor with wine, cannot procure thee either food or drink. He then asked her what her trouble was; upon which she related to him the horrible account of the slaying of her own child to appease her hunger, etc.
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