At the end of seven years, when the woman returned from the land of the Philistines, she went to the king to appeal for her house and her land. At the end of seven yearsThe phrase "at the end of seven years" signifies a completion of a divinely appointed period. In the Hebrew context, the number seven often symbolizes completeness or perfection, as seen in the creation week. This period of seven years suggests a full cycle of divine providence and testing. The woman’s return at this time indicates a fulfillment of God’s promise and timing, reminding believers of the importance of patience and trust in God's perfect timing. she returned from the land of the Philistines
The "land of the Philistines" was historically a region often in conflict with Israel, representing a place of exile or separation from God's chosen land. Her return from this land symbolizes a restoration or redemption, akin to the Israelites' return from exile. It highlights God's faithfulness in bringing His people back from places of hardship or separation, emphasizing His sovereignty and the hope of restoration for those who remain faithful. and went to appeal to the king
The act of appealing to the king demonstrates a step of faith and courage. In ancient times, approaching a king required boldness and was often a last resort for justice. This reflects the believer's call to approach God, the ultimate King, with confidence and faith, knowing that He is just and merciful. It also underscores the importance of seeking rightful justice and restoration through proper channels, trusting in God's provision and guidance. for her house and field
The "house and field" represent her livelihood and inheritance, which were vital for survival and identity in ancient Israel. This appeal for her property signifies a desire to reclaim what was rightfully hers, reflecting the biblical theme of restoration and inheritance. Spiritually, it points to the believer's inheritance in Christ, encouraging Christians to seek and reclaim their spiritual heritage and blessings through faith and perseverance. Persons / Places / Events 1. The WomanThis is the Shunammite woman who had previously shown hospitality to the prophet Elisha. Her account is a testament to faith and obedience. 2. The Land of the PhilistinesA region where the Shunammite woman and her family resided during the seven-year famine, indicating a time of trial and reliance on God's provision. 3. The KingThe ruler of Israel at the time, to whom the Shunammite woman appeals for the restoration of her property. 4. ElishaAlthough not directly mentioned in this verse, Elisha's earlier prophecy and relationship with the Shunammite woman are crucial to understanding her actions and faith. 5. The FamineA seven-year period of scarcity that led the Shunammite woman to leave her homeland, demonstrating God's sovereignty over natural events. Teaching Points Faith in ActionThe Shunammite woman's journey back to her homeland after the famine is a powerful example of faith in action. She trusted in God's timing and provision, which can inspire us to act in faith even when circumstances seem uncertain. God's SovereigntyThe seven-year famine and the woman's return highlight God's control over history and events. We can find comfort in knowing that God is sovereign over our lives and circumstances. Restoration and HopeHer appeal to the king for her property symbolizes hope and restoration. In our lives, God offers restoration and hope, even after periods of loss or trial. Obedience to God's WordThe Shunammite woman followed Elisha's prophetic advice to leave during the famine. This teaches us the importance of obedience to God's guidance through His Word and His messengers. Bible Study Questions 1. How does the Shunammite woman's faith and actions during the famine challenge or inspire your own faith journey? 2. In what ways can you see God's sovereignty in your life, especially during times of trial or uncertainty? 3. How does the theme of restoration in this passage encourage you to seek God's restoration in areas of your life that feel lost or broken? 4. What can we learn from the Shunammite woman's obedience to Elisha's prophetic word, and how can we apply this to our response to God's Word today? 5. How does the account of the Shunammite woman connect with other biblical accounts of famine and restoration, and what lessons can we draw from these connections? Connections to Other Scriptures 2 Kings 4:8-37Provides background on the Shunammite woman's relationship with Elisha, highlighting her faith and the miraculous restoration of her son. Ruth 1:1-6Similar to Naomi's return to Bethlehem after a famine, illustrating themes of return and restoration. Genesis 41:54-57Joseph's management during the Egyptian famine, showing God's provision and wisdom in times of scarcity. Luke 4:25-26Jesus references the widow of Zarephath during a famine, drawing parallels to God's care for those who trust Him. People Ahab, Ahaziah, Aram, Athaliah, Ben, Benhadad, Ben-hadad, David, Edomites, Elisha, Gehazi, Hadad, Hazael, Israelites, Jehoram, Jehoshaphat, Jezreel, Joram, Omri, SyriansPlaces Damascus, Edom, Jerusalem, Jezreel, Libnah, Ramah, Ramoth-gilead, Samaria, Syria, ZairTopics Appeal, Beg, Cry, Ended, Field, Forth, Pass, Philistines, Request, Returned, Seven, TurnethDictionary of Bible Themes 2 Kings 8:1-6 5492 restitution 2 Kings 8:3-5 5230 beggars Library The Story of Hazael
'So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die. 11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12. And Hazael said, …
Alexander Maclaren—Expositions of Holy ScriptureHazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel …
George Milligan—Men of the Bible; Some Lesser-Known The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity 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 Links 2 Kings 8:3 NIV2 Kings 8:3 NLT2 Kings 8:3 ESV2 Kings 8:3 NASB2 Kings 8:3 KJV
2 Kings 8:3 Commentaries
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