Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
2 Kings 8 Introduction
Account of the sojourning of the Shunammite in the land of the Philistines, during the seven years famine, 2 Kings 8:1, 2 Kings 8:2. She returns, and solicits the king to let her have back her land; which, with its fruits, he orders to be restored to her, 2 Kings 8:3-6. Elisha comes to Damascus, and finds Ben-hadad sick; who sends his servant Hazael to the prophet to inquire whether he shall recover, 2 Kings 8:7-9. Elisha predicts his death, tells Hazael that he shall be king, and shows him the atrocities he will commit, 2 Kings 8:10-14. Hazael returns, stifles his master with a wet cloth, and reigns in his stead, 2 Kings 8:15. Jehoram, son of Jehoshaphat, becomes king over Judah; his bad reign, 2 Kings 8:16-19. Edom and Libnah revolt, 2 Kings 8:20-22. Jehoram dies, and his son Ahaziah reigns in his stead, 2 Kings 8:23, 2 Kings 8:24. His bad reign, 2 Kings 8:25-27. He joins with Joram, son of Ahab, against Hazael; Joram is wounded by the Syrians, and goes to Jezreel to be healed, 2 Kings 8:28, 2 Kings 8:29.
INTRODUCTION TO 2 Kings 8
This chapter gives an account of some advice Elisha had formerly given to the Shunammite woman, and of the success of it, 2 Kings 8:1 and of the sickness of the king of Syria, who sent to Elisha, then being at Damascus, by Hazael, to know whether he should recover; by whom a message was returned, and Hazael was told by the prophet he should be king of Syria, and exercise great cruelty in Israel, 2 Kings 8:7 and of the bad reign of Jehoram, son of Jehoshaphat, over Judah, 2 Kings 8:16 and of the reign of his son Ahaziah, 2 Kings 8:25.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
2Ki 8:1-6.
2Ki 8:1-6.
THE SHUNAMMITE'S LAND RESTORED.
1. Then spake Elisha unto the woman--rather "had spoken." The repetition of Elisha's direction to the Shunammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in
chapters 5 and 6.
the Lord hath called for a famine--All such calamities are chastisements inflicted by the hand of God; and this famine was to be of double duration to that one which happened in the time of Elijah
(Jas 5:17)
--a just increase of severity, since the Israelites still continued obdurate and incorrigible under the ministry and miracles of Elisha
(Le 26:21, 24, 28).
The famine here recorded, and the conversation of the monarch with Gehazi, must have been anterior to the events related in 2 Kings 5 since we may be sure that a king of Israel would not have entered into familiar conversation with a confirmed leper. The writer of Kings probably col ected the miracles of Elisha from various sources, and did not always arrange them chronologically. Here the link of connection is to be found in the nature of the miracle. As Elisha on one occasion prophesied plenty, so on another he had prophesied a famine.
Called for a famine - A frequent expression (compare the marginal references). God's "calling for" anything is the same as His producing it (see Ezekiel 36:29; Romans 4:17).
Then spake Elisha - As this is the relation of an event far past, the words should be translated, "But Elisha had spoken unto the woman whose son he had restored unto life; and the woman had arisen, and acted according to the saying of the man of God, and had gone with her family, and had sojourned in the land of the Philistines seven years." What is mentioned in these two verses happened several years before the time specified in the third verse. See the observations at the end of the preceding chapter, 2 Kings 7:17 (note).
Then spoke Elisha unto the woman (whose son he had restored to life),.... His hostess at Shunem, 2 Kings 4:8 the following he said to her, not after the famine in Samaria, but before it, as some circumstances show:
saying, arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn; with the greatest safety to her person and property, and with the least danger to her moral and religious character:
for the Lord hath called for a famine, and it shall also come upon the land seven years: which Jarchi says was the famine that was in the days of Joel; it was, undoubtedly, on account of the idolatry of Israel, and was double the time of that in the days of Elijah.
The Shunammite having, by Elisha’s advice, left the land because of the famine, returneth home; and hath her whole estate restored to her for Elisha’s sake, 2 Kings 8:1-6. He cometh to Damascus. Ben-hadad is sick, and sendeth Hazael to him with presents. Elisha foretelleth Ben-hadad’s violent death, and Hazael’s cruel reign, with tears. Hazael’s answer: he killeth his master, and succeedeth him, 2 Kings 8:7-15. Jehoram’s wicked reign in Judah: Edom and Libnah revolt, 2 Kings 8:16-23. He dieth, and Ahaziah his son succeedeth him: his wicked reign: he entertaineth friendship with Joram king of Israel, 2 Kings 8:24-29.
Then: this particle of time may be understood either particularly and definitely of the time next following the former history, or more generally and indefinitely (as it is frequently used) of the time in which Elisha and this Shunammitish woman lived. Possibly this might happen before the history of Naaman, 2Ki 5, or at least before the siege of Samaria, 2Ki 6; but this is not certain.
Unto the woman; expressing his gratitude for her former kindnesses, by taking special care for her preservation.
Wheresoever thou canst sojourn; in any convenient place out of the land of Israel.
Hath called for a famine, i.e. hath appointed to bring a famine, or a great scarcity of provisions. This expression intimates that all afflictions are sent by God, and come at his call or command.
Seven years; a double time to the former famine under Elijah, Jam 5:17, which is but just and reasonable, because they were still obstinate and incorrigible under all the severe and succeeding judgments of God, and under the powerful ministry of Elisha, who confirmed his doctrine by glorious miracles. See Leviticus 26:21,24,28.
The passages of story recorded in this chapter oblige us to look back. I. We read before of a Shunammite woman that was a kind benefactor to Elisha; now here we are told how she fared the better for it, afterwards, in the advice Elisha gave her, and the favour the king showed her for his sake, 2Ki 8:1-6. II. We read before of the designation of Hazael to be king of Syria (1Ki 19:15), and here we have an account of his elevation to that throne and the way he forced for himself to it, by killing his master, 2Ki 8:7-15. III. We read before of Jehoram's reigning over Judah in the room of his father Jehoshaphat (1Ki 22:50), now here we have a short and sad history of his short and wicked reign (2Ki 8:16-24), and the beginning of the history of the reign of his son Ahaziah, 2Ki 8:25-29.