2 Kings 7:4

2Ki 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.

Ver. 4. Let us fall unto the host of the Syrians.] This they ought not to have done - because hereby occasion might be given to those idolaters to insult and blaspheme the true God, as not able to provide for his servants, - but to have died rather in the place.

If they kill us.] Extreme famine had made them desperate: as it had those in this nation, about the year 700, who joined hand in hand, forty or fifty in a company, throwing themselves headlong into the sea. {a}

“ Hic rogo, non furor est, ne moriare, mori? ”

{a} Godw., Catal., 465.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(4) Fall unto—i.e., desert, go over to.

If they save us alive.—And give us food, for pity’s sake.

We shall but die.—As we shall if we stop here, or if we go into the city. (The “but” is not in the Hebrew.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. let us fall unto the host of the Syrians] These wrecks of humanity use the language which would be used by hale men who were deserting one side for another. Cf. 1Sa_29:3; 2Ki_25:11. The expression ‘fall away’ for ‘desert’ is common in English also. Cf. Shaks. Antony and Cleopatra, iv. 6. 17, ‘Canidius and the rest that fell away’.

we shall but die] Josephus makes them say they will be well rid of their lives, εὐθανατήσοντες.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If we say we will enter into the city,.... Contrary to the law which forbid them:

then the famine is in the city, and we shall die there; not being able to obtain food to preserve life:

and if we sit here, we die also; having nothing to eat to support nature:

now therefore let us come, and fall unto the host of the Syrians; put ourselves into their hands, and lie at their mercy:

if they save us alive, we shall live; if they do not put us to death, but give us bread to eat, our lives will be preserved:

and if they kill us, we shall but die; which we must inevitably do, whether we stay here, or go into the city.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

If we say, We will enter into the city, then the famine is in the city, and we shall die there. The lepers were certainly not at liberty to enter the city when they pleased; but perhaps they might have managed, in one way or another, to return within the walls. They ask themselves, however, "Cut bone?" What will he the use of it? The famine is inside the town no less than outside. If they entered the city, by hook or by crook, it would only be to "die there" And if we sit still here, we die also; rather, if we remain here, or, if we dwell here. Lepers, excluded from a city, are in the habit of building themselves huts near the gateways. "The lepers of Jerusalem, at the present day, have their tents by the side of the Zion gate" (Keil, ad loc.). If the leprous men remained where they were, death stared them in the face equally. Now therefore come, and let us fall unto the host of the Syrians. Let us, i.e. , fall away from our own side, desert them, and go over to the enemy. (comp. 2Ki_25:11; Jer_37:13, 14 39:9 52:15) If they save us alive, we shall live; and if they kill us, we shall but die; i.e. we cannot be worse off than we are, even if they kill us; while it may be that they will be more merciful, and let us live.

Vers. 4-11. Afflictions may alienate men from God instead of bringing them dear to him.

This truth is remarkably exemplified in the conduct and reasonings of the lepers. Here are four poor men, severely afflicted by a malady which was reckoned to come, more directly than most others, from God"s hand, whom we should have expected to find humbled and softened by it, more God-fearing, more tender and compassionate towards their fellow-men, than the generality. But the reverse is the case with them. Instead of submitting themselves to God in their wretchedness, and hanging upon him, and looking to him for succor, they are sunk in a dull discontent, well nigh reckless and desperate. It is scarcely possible that they had not heard how Elisha preached a miraculous deliverance, and urged the king not to surrender the city, but wait for Jehovah". (2Ki_6:33) Yet of deliverance they have not the slightest expectation; they are as unbelieving as the proud lord" of the court; if they remain with their countrymen, they hold that they must certainly die. So they resolve not to remain, but to go over to the enemy. No feeling of shame restrains them it does not seem even to occur to them that there is any disgrace in desertion. They are impelled by motives which are purely egoistic what is their best chance? Whether their countrymen will be damaged by its becoming known that they have now no food for their lepers, they either do not inquire or they do not care. What weighs with them is that, if they go over, they may possibly save their wretched lives; if they do not, they have, they think, no chance at all. It may be said that "self-preservation is the first law of nature;" but not self-preservation at all costs. Death is preferable to dishonor. The lepers take their departure, and reach the Syrian comp. Hero an extraordinary surprise befalls them; the camp, which they had expected to be full of Syrian soldiery, is empty there is not a man left in it (ver. 5). All its wealth, all its stores, are open to the first comer. How do the lepers act under these strange circumstances? Again in a purely selfish spirit. That they should fall upon the food, and eat and drink" (ver. 8), was natural, and no one will blame them so far, though it would have been nobler to have at once hurried back, and proclaimed the glad tidings to the famished city. But, having satiated their appetites, they are not content. Covetousness is stirred up by what meets their gaze, and they must proceed to enrich themselves by carrying off and securing a quantity of objects in silver and gold (ver. 8). When doubt begins to stir in their minds as to the propriety of this proceeding, it is not conscience that awakens, or regard for their fellow-citizens that moves them, but mere consideration for their own interests we tarry till the morning light, we shall find punishment" (marginal rendering). Thus, from first to last, the lepers are an example of mean and groveling selfishness such selfishness as poverty too often engenders, as misfortune intensifies, and to which the sense of belonging to a despised class lends a peculiar bitterness. Their calamities have in no way brought the lepers near to God, or induced them to cast their care upon him, but have hardened and brutalized them. We may learn from this

I THAT, THOUGH AFFLICTIONS ARE SENT FOR OUR GOOD, WE SHALL GET NO GOOD FROM THEM UNLESS WE RECEIVE THEM IN A RIGHT SPIRIT i.e. submissively, resignedly, even gratefully, as intended to benefit us.

II THAT, IF WE EXTRACT NOT FROM THEM THE SWEET USES FOR WHICH THEY WERE MEANT, WE SHALL BE APT TO GET FROM THEM IRREPARABLE HARM the irreparable harm of a lowering of our moral tone, and an alienation of our souls from their Creator.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.