2 Kingschapter 5
27 verses · Jeremiah, by tradition · 6th century BC · History
Key verse
Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the Lord had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper.
It stands in A little captive maid points a great man to Samaria, verses 1 to 7.
The chapter
Chapter summary
Naaman is great with his master and honorable, a mighty man of valor, and a leper. The thread that saves him starts with a little captive Israelite maid. He arrives with silver, gold, and raiment and a letter that makes Israel's king rend his clothes: 'Am I God, to kill and to make alive?' Elisha does not come out, and Naaman rages at being told to wash seven times in Jordan when Abanah and Pharpar are better rivers; his servants reason him down, and 'his flesh came again like unto the flesh of a little child, and he was clean.' Gehazi runs after the gift, and Naaman's leprosy cleaves to him. Jesus cites this Syrian in Luke 4.
Context
History · Jeremiah · 2 Kings overview
The world of this chapter
- Who
- Israelites who assumed God's mercy stopped at their own border
- Where
- Damascus, the road to Samaria, and the Jordan River
- When
- The ministry of Elisha and the wars with Aram. c. 850 BC, on Thiele's chronology
Historical context
Naaman commands the army of the kingdom that raids Israel every year, and the girl who tells his wife about the prophet is a captive taken in one of those raids. Her position in that house is the whole of the chapter's irony, since a slave from the losing side hands the winning side the cure.
The skin disease named here covers a family of conditions rather than only the disease that carries the name today. Israel's law put a person with it outside the camp and outside worship until a priest declared them clean, which is why the condition mattered so much in Israel, and in Aram it clearly did not bar a man from high command, the shame there being social rather than ceremonial.
The diplomacy goes wrong because of how it is done, since a letter from king to king with ten talents of silver, six thousand shekels of gold and ten changes of clothing is a state-level payment, and the king of Israel tears his clothes because he reads it as a pretext for war, since nobody sends that much for something you cannot deliver.
Naaman's anger is about rivers and about dignity. The Abana and Pharpar ran clear and cold out of the mountains behind Damascus, and the Jordan in its lower reaches is a muddy stream in a hot valley. He expected the prophet to come out and perform a ritual, a waving of the hand and a calling on the name, rather than send a servant with an instruction. What he asks for afterward is telling: two mule-loads of Israelite soil, because he intends to build an altar to the God of Israel on Israelite ground in Damascus, and an exemption for the times he must support the king's arm in Rimmon's temple. Gehazi's greed and its punishment close the chapter by moving the disease from the foreigner to the insider.
Significance
The line the first hearers would repeat is Naaman's: now I know that there is no God in all the earth but in Israel. It comes out of the mouth of an enemy general.
They would also feel the sting of the ending. The Aramean goes home clean and worshipping, and the prophet's own servant, who had everything and lied for money, walks out white as snow.
Where the chapter sits
2 Kings 5 falls in Elijah's ascension; Elisha's ministry (chapters 1–13). Elijah taken up by whirlwind; double portion; widow's oil; the Shunammite's son raised; Naaman healed; siege of Samaria broken; Elisha dies and his bones raise a man.
Naaman the Syrian. The Gentile commander healed in the Jordan; Gehazi's leprosy; cited by Christ in Luke 4:27.
After it: Northern kingdom's fall, chapters 14–17.
The whole shape of 2 Kings→The structure of this chapter
The heads below are this chapter's scenes. The numbered points under each are its verses.
A little captive maid points a great man to Samaria
captain of the host of the king of Syria: Naaman is introduced with every mark of greatness a court could give, captain of Syria's army, honored by his master, credited with a victory the text says the Lord himself had given, and the report turns on one clause, but he was a leper. The healing that follows begins with the smallest voice in the house, a captive girl waiting on Naaman's wife, who has no name and no standing yet speaks the one true word anyone in the chapter has spoken so far. Jesus names Naaman directly at Luke 4:27, set beside the many lepers in Israel in Elisha's own day, a New Testament statement that mercy reached past Israel's border.
2 Kings 5:1
“Naaman, captain of the host of the king of Syria, was a great man with his master--highly esteemed for his military character and success. and honourable--rather, "very rich." but he was a leper--This leprosy, which, in Israel, would have excluded him from society, did not affect his free intercourse in the court of Syria.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
2 Kings 5:1
“By him the Lord had given deliverance unto Syria - An Assyrian monarch had pushed his conquests as far as Syria exactly at this period, bringing into subjection all the kings of these parts. But Syria revolted after a few years and once more made herself independent. It was probably in this war of independence that Naaman had distinguished himself. But he was a leper - leprosy admitted of various kinds and degrees Lev. 13; 14 Some of the lighter forms would not incapacitate a man from discharging the duties of a courtier and warrior.”
2 Kings 5:2
“The Syrians had gone out by companies - גדודים gedudim, troops. When one hundred or two hundred men go out by themselves to make prey of whatever they can get, that is called, says Jarchi, גדוד gedud, a troop. They had gone out in marauding parties; and on such occasions they bring away grain, cattle, and such of the inhabitants as are proper to make slaves. A little maid - Who, it appears, had pious parents, who brought her up in the knowledge of the true God.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:3
“Would God my lord - אחלי achaley, I wish; or, as the Chaldee, Syrian, and Arabic have, “Happy would it be for my master if he were with the prophet,” etc. Here the mystery of the Divine providence begins to develop itself. By the captivity of this little maid, one Syrian family at least, and that one of the most considerable in the Syrian empire, is brought to the knowledge of the true God.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Thus and thus said the maid: The report climbs in three verses from a servant girl to Naaman to the king of Syria, and the king answers with force rather than faith, a state letter backed by ten talents of silver and six thousand pieces of gold, wealth enough to buy what a king assumes a prophet must be selling. The letter is addressed to the king of Israel rather than to Elisha, because a Syrian court has no category for a healer who answers to no throne.
2 Kings 5:4
“Thus and thus said the maid - So well had this little pious maid conducted herself, that her words are credited; and credited so fully, that an embassy from the king of Syria to the king of Israel is founded upon them!”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:5
“Six thousand pieces of gold - Rather, “six thousand shekels of gold.” Coined money did not exist as yet, and was not introduced into Judea until the time of Cyrus. Gold was carried in bars, from which portions were cut when need arose, and the value was ascertained by weighing.”
2 Kings 5:6
“That thou mayest recover him - literally, “And thou shalt recover him.” The Syrian king presumes that, if there is a cure for leprosy to be had in Israel, the mode of obtaining it will be well known to his royal brother.”
Am I God, to kill and to make alive: The king of Israel reads the letter as an ultimatum and tears his clothes, hearing a trap rather than an opportunity. His question echoes Deut 32:39 and 1 Sam 2:6, where killing and making alive belong to the Lord alone, so he rightly denies himself an office no king holds, even while missing that a prophet of that same Lord is living inside his own kingdom.
2 Kings 5:7
“He rent his clothes - The action indicated alarm and terror quite as much as sorrow 2Sa 13:19; Ezr 9:3; 2Ch 34:27; Jer 36:22. Consider, I pray you - Jehoram speaks to his chief officers, and bids them mark the animus of the Syrian monarch. Compare the conduct of Ahab 1Ki 20:7.”
1 more voice on this verse
2 Kings 5:7
“This explains Jehoram's burst of emotion--not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds. ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Wash seven times: and flesh like a little child's
there is a prophet in Israel: Elisha hears of the king's despair and sends word requiring nothing from the crown, only that Naaman come to him, so that the king may know a prophet answers where a king cannot. Naaman arrives in full state, horses and chariot, and stops at the door of a house rather than a palace, the first small demotion of a proud man before the cure even begins.
2 Kings 5:8
“And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes,....”
2 more voices on this verse
2 Kings 5:8
He shall know ... Israel - namely, “That which thou (the king of Israel) appearest to have forgotten, that there is a prophet - a real Yahweh prophet - in Israel.”
2 Kings 5:8
“Let him come now to me - Do not be afflicted; the matter belongs to me, as the prophet of the Most High; send him to me, and he shall know that I am such.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:9
“So Naaman came with his horses, and with his chariot,.... In his chariot drawn by horses; or "with horsemen and chariots", a great retinue, both for his own grandeur, and for the honour of the prophet, and to make him the more respectable by him: and stood at the door of the house of Elisha; who now dwelt at Gilgal, as is probable, see 2Ki 4:38, hither Naaman was directed, and here he stopped; and having sent a messenger to Elisha to acquaint him who he was, and what was his business, he stayed waiting for an answer.”
1 more voice on this verse
2 Kings 5:9
“The promise was express: Thou shalt be clean. The method prescribed was plain: Go wash in Jordan. This was not intended as any means of the cure; for, though cold bathing is recommended by many as a very wholesome thing, yet some think that in the case of a leprosy it was rather hurtful.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
wash in Jordan seven times: Elisha does not come out himself. He sends a messenger with a plain instruction, wash in Jordan seven times, no ritual, no touch, no word spoken over him, only obedience to a number and a river any Syrian could ask why it should matter more than his own. The distance between the great man and the servant who delivers his message is itself part of the cure the chapter is administering.
2 Kings 5:10
“Sent a messenger - Did not come out to speak with him: he had got his orders from God, and he transmitted them to Naaman by his servant. Wash in Jordan seven times - The waters of Jordan had no tendency to remove this disorder but God chose to make them the means by which he would convey his healing power. He who is the author of life, health, and salvation, has a right to dispense, convey, and maintain them, by whatsoever means he pleases.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
2 Kings 5:10
“But in addition, that we may accept the interpretation of the Jordan, that river that is so fresh and grants so much grace, it is useful to present both Naaman the Syrian, who was cleansed from leprosy, and the comments made about the rivers by the enemies of religion. It is written of Naaman, therefore: "He came with his horse and chariot and stood at the doors of the house of Elisha.”
Origen of Alexandria· written before 253· COMMENTARY ON THE GOSPEL OF JOHN 6.242-45patristic
2 Kings 5:10
“Elisha sent - Which he did, partly, to exercise Naaman's faith and obedience: partly, for the honour of his religion, that it might appear he sought not his own glory and profit, but only God's honour, and the good of men.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Naaman was wroth: Naaman had built the scene in his own head, a prophet standing over him, calling on the name of the Lord his God, waving a hand over the sore, and Elisha's silence and absence insult the picture he had made. His question about Abana and Pharpar measures Damascus against Israel by the wrong standard, water against water, when the difference lies entirely in the word he was given and refused. He turns away in a rage from the one instruction that could heal him.
2 Kings 5:11
“He will surely come out to me - In the East a code of unwritten laws prescribes exactly how visits are to be paid, and how visitors are to be received, according to the worldly rank of the parties (compare 2Ki 5:21). No doubt, according to such a code, Elisha should have gone out to meet Naaman at the door of his house. And call on the name of the Lord his God - literally, “of Yahweh his God.” Naaman is aware that Yahweh is the God of Elisha.”
1 more voice on this verse
2 Kings 5:11
“Note, It is common for those that are wise in their own conceit to look with contempt on the dictates and prescriptions of divine wisdom and to prefer their own fancies before them; those that are for establishing their own righteousness will not submit to the righteousness of God, Rom. x.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:12
“Abana and Pharpar--the Barrady and one of its five tributaries--uncertain which. The waters of Damascus are still highly extolled by their inhabitants for their purity and coldness.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
2 Kings 5:12
“Are not Abana and Pharpar - At present these rivers do not exist by these names; and where they are we know not; nor whether they were the Orontes and Chrysorroes. Mr. Maundrell, who traveled over all this ground, could find no vestige of the names Abana and Pharpar.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
My father, if the prophet: Naaman's own servants reason him back with a plain argument: he would have done some great thing without complaint, so a small one deserves no less obedience. They address him as father, a servant's term of respect, and win where royal letters and talents of silver could not. The turn in the story comes from men with no rank at all, the second time in the chapter that a servant's word carries more weight than a king's.
2 Kings 5:13
“My father - A title of the highest respect and affection. Had bid thee do some great thing - If the prophet had appointed thee to do something very difficult in itself, and very expensive to thee, wouldst thou not have done it? With much greater reason shouldst thou do what will occupy little time, be no expense, and is easy to be performed.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Kings 5:13
“One would have expected that Elisha's servant should be a saint (even Ahab's servant, Obadiah, was), but even Christ himself had a Judas among his followers. The means of grace cannot give grace.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
dipped himself seven times in Jordan: Naaman obeys exactly, and his flesh comes again like the flesh of a little child, a full reversal rather than a mere improvement. The number seven marks completeness across Elijah and Elisha's whole ministry, from the servant's seven looks toward the sea at 1 Ki 18:43-44 to this sevenfold dip, and the text lets the number do its own work without comment. Jesus names this very healing at Luke 4:27 against the lepers of Israel in Elisha's own day.
2 Kings 5:14
“Then went he down, and dipped himself seven times in Jordan--Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was cured. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant [KEIL].”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
2 Kings 5:14
“Then went he down - He felt the force of this reasoning, and made a trial, probably expecting little success. Like unto the flesh of a little child - The loathsome scurf was now entirely removed; his flesh assumed the appearance and health of youth; and the whole mass of his blood, and other juices, became purified, refined, and exalted! How mighty is God! What great things can he do by the simplest and feeblest of means!”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Nothing taken, and two mules' burden of earth carried home
no God in all the earth, but in Israel: Naaman returns to the man he first tried to summon and now stands before him, and his confession names the whole point of the sign, not that Elisha's God has power, but that there is no God in all the earth but in Israel. He offers a blessing as a Gentile custom of honoring a healer, and Elisha refuses it with the oath Elijah used at 1 Ki 17:1, the Lord liveth, before whom I stand, keeping the healing free of any suggestion it was purchased.
2 Kings 5:15
“He returned - Naaman was grateful (compare Luk 17:15). From the Jordan to Samaria was a distance of not less than 32 miles. Naaman further went to Damascus, far out of his way, lengthening his necessary journey by at least three days. His special object in returning seems to have been to relieve his feelings of obligation by inducing the prophet to accept a “blessing,” i. e. a gift. There is no God ... - Compare the marginal references; but in none of them are the expressions quite so strong as here.”
1 more voice on this verse
2 Kings 5:15
“Had he seen other lepers cleansed, perhaps the sight would not have convinced him, but the mercy of the cure affected him more than the miracle of it. Those are best able to speak of the power of divine grace who have themselves experienced it.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:16
“I will receive none - It was very common to give presents to all great and official men; and among these, prophets were always included: but as it might have appeared to the Syrians that he had taken the offered presents as a remuneration for the cure performed, he refused; for as God alone did the work, he alone should have all the glory.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
two mules’ burden of earth?: Naaman asks to take Israelite soil home, reasoning that sacrifice belongs to the Lord and so cannot rightly be offered from foreign ground, a conviction the text records without Elisha correcting or approving it. The request assumes a link between a god and his land common across the ancient world, and the commentators read it as Naaman's imperfect but sincere first theology rather than as instruction the chapter endorses.
2 Kings 5:17
“Two mules’ burden of earth - This earth, Naaman thought, spread over a portion of Syrian ground, would hallow and render it suitable for the worship of Yahweh.”
house of Rimmon to worship there: Naaman asks pardon in advance for bowing in the house of Rimmon when duty requires supporting his master's arm, and Elisha answers only, Go in peace, neither granting permission nor withholding it. The bench reads the silence differently: some hear a prophet excusing an old soldier's unavoidable service, others hear only a farewell that leaves the conscience where it found it, and the verse gives no verdict either way.
2 Kings 5:18
“In this thing the Lord pardon thy servant - It is useless to enter into the controversy concerning this verse. By no rule of right reasoning, nor by any legitimate mode of interpretation, can it be stated that Naaman is asking pardon for offenses which he may commit, or that he could ask or the prophet grant indulgence to bow himself in the temple of Rimmon, thus performing a decided act of homage, the very essence of that worship which immediately before he solemnly assured the prophet he would never practice.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
2 Kings 5:18
“Rimmon - A Syrian idol, called here by the LXX, Remman, and Acts vii, 43, Remphan. My hand - Or, arm, upon which, the king leaned, either for state, or for support.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Kings 5:18
“Perhaps, all things considered, this might admit of some apology, though it was not justifiable. But, as to us, I am sure, (1.) If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge ourselves in, that reservation is a defeasance of his covenant.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:19
“And he said unto him,.... That is, the prophet said to Naaman: go in peace: in peace of mind; be assured that God has pardoned this and all other transgressions: so he departed from him a little way; about a mile, as the Targum, and so other Jewish writers; of this phrase; see Gill on Gen 35:16, some say a land's length, that is, about one hundred and twenty feet; rather it was a thousand cubits, or half a mile.”
1 more voice on this verse
2 Kings 5:19
So he departed ... - This clause should not be separated from the succeeding verse. The meaning is, “So he departed from him, and had gone a little way, when Gehazi bethought himself of what he would do, and followed after him.”
Gehazi's greed and Naaman's leprosy
as the Lord liveth, I will run after him: Gehazi watches his master refuse Syrian silver and decides the house has let Naaman off too cheaply, swearing by the same name Elisha had just sworn by to justify taking what his master would not. Naaman presses two talents on him rather than one, doubling the very gift Gehazi invented a pretext to request, then Gehazi hides the silver in his own house before returning to stand before Elisha as if nothing had happened. The servant who once reasoned Naaman into obedience has a counterpart now in Elisha's own servant, reasoning himself into theft.
2 Kings 5:20
“This Syrian - A stranger, and one of that nation who are the implacable enemies of God's people. As the Lord - He swears, that he might have some pretense for the action to which he had bound himself by his oath; not considering, that to swear to do any wicked action, is so far from excusing it, that it makes it much worse.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
1 more voice on this verse
2 Kings 5:20
“His heart (says bishop Hall) was packed up in Naaman's chests, and he must run after him to fetch it. Multitudes, by coveting worldly wealth, have erred from the faith and pierced themselves with many sorrows.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:21
“So Gehazi followed after Naaman,.... As fast as he could: and when Naaman saw him running after him; which he might observe, looking back, or be informed of by some of his servants: he lighted down from the chariot to meet him; in honour to the prophet, whose servant he was: and said, is all well? fearing something ill had befallen Elisha; or he himself had done something wrong, which occasioned the servant to run after him.”
1 more voice on this verse
2 Kings 5:21
“We hope that he understood afterwards that Elisha's hand was not in it, and that Gehazi was forced to restore what he had unjustly got, else it might have driven him to his idols again. His seeking to conceal what he had unjustly got added much to his sin.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:22
“And he said - שלום shalom. It is peace; all is right. This was a common mode of address and answer. There be come to me from mount Ephraim - There was probably a school of the prophets at this mount.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:23
“He - bound two talents of silver - It required two servants to carry these two talents, for, according to the computation above, each talent was about 120lbs. weight.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:24
“When he came to the tower - The Chaldee, Septuagint, Syriac, and Arabic understand the word עפל ophel, which we translate tower, as signifying a secret, dark, or hiding place. He was doing a deed of darkness, and he sought darkness to conceal it. He no doubt put them in a place little frequented, or one to which few had access besides himself. But the prophet’s discerning spirit found him out.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Kings 5:24
“The punishment of this sin. Elisha immediately called him to an account for it; and observe, 1. He thought to impose upon the prophet, but was soon given to understand that the Spirit of prophecy could not be deceived, and that it was in vain to lie to the Holy Ghost.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Whence comest thou, Gehazi?: Elisha's question exposes a lie already prepared, thy servant went no whither, and Elisha answers that his heart went with Gehazi in spirit to the meeting the servant thought private. The leprosy Naaman left behind in Jordan falls on Gehazi and his seed forever, the same disease moving from the Syrian who received grace freely to the Israelite who tried to sell it. A chapter that opened with a captive girl's free word closes with a greedy servant's own words condemning him, the two servants framing Naaman's story on both ends.
2 Kings 5:25
“Lest his absence should be noticed, Gehazi hastened, without being called, to appear before his master. In the East it is usual for servants to remain most of the day in their lord’s presence, only quitting it when given some order to execute.”
2 Kings 5:26
“Went not mine heart with thee - The Chaldee gives this a good turn: By the prophetic spirit it was shown unto me, when the man returned from his chariot to meet thee. Is it a time to receive money - He gave him farther proof of this all-discerning prophetic spirit in telling him what he designed to do with the money; he intended to set up a splendid establishment, to have men-servants and maid-servants, to have oliveyards and vineyards, and sheep and oxen, This, as the Chaldee says, he had thought in his heart to do.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Kings 5:27
“The leprosy of Naaman - shall cleave unto thee - Thou hast got much money, and thou shalt have much to do with it. Thou hast got Naaman’s silver, and thou shalt have Naaman’s leprosy. Gehazi is not the last who has got money in an unlawful way, and has got God’s curse with it. A leper as white as snow - The moment the curse was pronounced, that moment the signs of the leprosy began to appear. The white shining spot was the sign that the infection had taken place.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
2 Kings 5:27
“He was contriving to entail lands upon his posterity; but, instead of them, he entails a loathsome disease on the heirs of his body, from generation to generation. The sentence was immediately executed on himself; no sooner said than done: He went out from his presence a leper as white as snow.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Kings 5:27
“For ever - That is, for some generations; as that word is often used and as may be thought by comparing this with Exod. xx, 55. (?) White - Which is the worst kind of leprosy, and noted by physicians to be incurable.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
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Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes, Notes on the Old Testament; F. W. Farrar, The Second Book of Kings (Expositor's Bible); Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Wesley, Explanatory Notes upon the Old Testament; Keil, The Books of the Kings and Matthew Henry, Commentary on the Whole Bible.