2Ki 6:24 And it came to pass after this, that Benhadad king of Syria gathered all his host, and went up, and besieged Samaria.
2Ki 6:25 And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver.
2Ki 6:26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
2Ki 6:27 And he said, If the LORD do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?
2Ki 6:28 And the king said unto her, What aileth thee? And she answered, This woman said unto me, Give thy son, that we may eat him to day, and we will eat my son to morrow.
2Ki 6:29 So we boiled my son, and did eat him: and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son.
2Ki 6:30 And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh.
2Ki 6:31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.
2Ki 6:32 But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him?
etc.
In Peter L. Meney's sermon titled "Famine In Samaria," the main theological topic addressed is God's sovereignty and the nature of human sin in dire circumstances, as demonstrated through the account of King Jehoram during a siege by Ben-Hadad in 2 Kings 6:24-7:2. Meney argues that Jehoram's failure to repent and seek God's mercy highlights a pervasive pride and rejection of divine authority, exemplified as he blames God and Elisha for the calamity instead of acknowledging his own idolatry and sins. The scripture confirms this by showing Jehoram's desperate position amidst extreme famine and his subsequent refusal to humble himself, eventually leading to a prophetic promise from Elisha that relief would come within a day, despite the king's officer's mockery of such hope. The doctrinal significance lies in the emphasis on the necessity of repentance and trust in God, rather than reliance on human wisdom, exemplifying the Reformed understanding of divine grace and judgment upon the unrepentant sinner.
Key Quotes
“With a famine in the region, with the enemy at the gates, with starvation in the city, it is clear that Jehoram and Samaria are in a dire situation. And yet for all the evidence of God's displeasure... there seems to be no sense of repentance or humbling before God.”
“Jehoram was trapped, but he still rejected God. And many people, just as adamantly follow their own way at any price rather than ask the Lord for help and grace.”
“God is good and gracious and merciful, but he is also holy and just. If God brings judgment... it is because it is merited and because it is necessary.”
“Let us beware how we speak and think about the power of God... for with God all things are possible.”
The famine in Samaria highlights the consequences of sin and God's judgment on Israel's idolatry as recorded in 2 Kings 6.
The famine in Samaria, as depicted in 2 Kings 6:24-7:2, serves as a stark illustration of God's judgment against Israel for their rebellion and idolatry. The dire conditions forced the king to acknowledge the severity of the crisis, yet instead of turning to God in repentance, he blamed the prophet Elisha. The woman's tragic plea, which revealed the extent of desperation among the people, underscores how far they had fallen from reliance on God's mercy.
Elisha, however, provided a word of hope from the Lord, declaring that the famine would end within 24 hours. This story is not just about physical sustenance; it reflects the broader spiritual drought due to turning away from the true God. The account encourages believers to understand that suffering can be a result of sin and that true repentance and humility before God are essential for restoration.
Elisha's prophecy was fulfilled within 24 hours, demonstrating the certainty of God's word.
The certainty of God's words spoken through His prophets, like Elisha, is emphasized in 2 Kings 6 and 7. Elisha boldly declared that within 24 hours, there would be an abundance of food in Samaria despite the prevailing famine. The fulfillment of this prophecy not only validated Elisha's role as a prophet but also affirmed God's sovereignty over all circumstances.
The response of Jehoram's officer, who scoffed at Elisha's proclamation, illustrates the human tendency to doubt God's promises. However, the prophecy's realization serves as a reminder that God can and does fulfill His promises, often in ways that exceed human understanding. This event encourages believers to trust in God's word and His faithfulness, no matter how grim the situation may appear.
Trusting in God's mercy is essential for salvation and acknowledges our dependence on Him amidst our sin.
Trusting in God's mercy is a foundational aspect of the Christian faith, exemplified in the desperate situation of the people of Samaria during the famine. As the story unfolds, we see that instead of seeking God's mercy, King Jehoram blamed God for the calamities facing Israel, illustrating a refusal to acknowledge his own sin and need for repentance. Christians are called to recognize their own shortcomings and failures, thus relying on God's grace and mercy for forgiveness and spiritual sustenance.
Understanding the depth of our need for God's mercy drives believers toward repentance and faith in Jesus Christ. Just as the people of Israel faced dire consequences for their sin, Christians are reminded that only through humility and reliance on God's mercy can they be restored to fellowship with Him. In a world that constantly emphasizes self-sufficiency, the call to trust in God's mercy is a crucial reminder of where true grace and salvation originate.
Jehoram's refusal to seek God during the famine shows the dangers of pride and self-reliance.
Jehoram's response to the famine in Samaria offers critical lessons about human pride and the consequences of rejecting God. Rather than humbling himself and seeking God's guidance, Jehoram chose to blame Elisha and, by extension, God for the calamity befalling Israel. This reaction exemplifies how pride can blind individuals to their own failures and prevent them from turning to the only source of true hope.
Despite having the prophet Elisha among them, Jehoram's stubbornness led him to disregard God's warnings and maintain an attitude of hostility. His actions serve as a cautionary tale for believers today: when faced with trials, rather than trusting in God's provision, pride can lead one to isolation and despair. Ultimately, the narrative calls Christians to seek the Lord and submit to His will, recognizing that true sustenance comes from acknowledging our need for His grace.
Proverbs 16:18, James 4:6
Sermon Transcript
Auto-generated transcript • May contain errors
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Right, well we are going to our young people's address now. So if you have your Bible, turn with me please to 2 Kings chapter 6. 2 Kings chapter 6. We're going to read to the end of the chapter and then we are going to read a couple of verses into the chapter 7, just I think for continuity. I'm not entirely sure why the break in the chapter is where it is, but no doubt there's good reason for that. But we will read a few verses into chapter 7 as well.
So we're going to the young people's address now and we're going to 2nd Kings chapter 6 and we'll read from verse 24 2nd Kings chapter 6 and reading from verse 24 And it came to pass after this that Ben-Hadad, king of Syria, gathered all his host and went up and besieged Samaria. And there was a great famine in Samaria. And behold, they besieged it until an ass's head was sold for fourscore pieces of silver, and the fourth part of a cab of dove's dung for five pieces of silver.
And as the king of Israel was passing upon the wall, there cried a woman unto him, saying, Help, my lord, O king! And he said, If the Lord do not help thee, whence shall I help thee? Out of the barn floor or out of the winepress? And the king said unto her, What aileth thee?
And she answered, This woman said unto me, Give thy son, that we may eat him to-day, and we will eat my son to-morrow. So we boiled my son, and did eat him. And I said unto her on the next day, Give thy son, that we may eat him, and she hath hid her son.
And it came to pass, when the king heard the words of the woman, that he rent his clothes, and he passed by upon the wall. And the people looked, and behold, he had sackcloth within upon his flesh. Then he said, God do so, and more also to me, if the head of Elisha, the son of Shephart, shall stand on him this day. Delicious sat in his house, and the elders sat with him.
And the king sent a man from before him. But ere the messenger came to him, he said to the elders, See how this son of a murderer hath sent to take away mine head. Look when the messenger cometh. Look, when the messenger cometh, shut the door and hold him fast at the door. Is not the sound of his master's feet behind him? And while he yet talked with them, behold, the messenger came down unto him, and he said, Behold, this evil is of the Lord. What should I wait for the Lord any longer?
Then Elisha said, Hear ye the word of the Lord. Thus saith the Lord, Tomorrow 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. Then a Lord, on whose hand the king leaned, answered the man of God and said, Behold, if the Lord would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. Amen. May the Lord bless to us this reading from his word.
This Ben-Hadad, the king of Syria and King Jehoram of Israel, or Joram, he's called both names, but we'll call him Jehoram. King Jehoram of Israel were again in opposition. Despite the mercy shown to the Syrian troops by Elisha when they tried to kidnap him and Jehoram letting them return to their master, fed and refreshed, Ben-Hadad wanted Jehoram gone and Israel under his control.
Now, we don't know the reason or the timing of this assault and siege on Samaria, but it seems to be opportunistic. By that, I mean that there were circumstances that went against Israel at this time. There was a famine in the region, and perhaps that had lasted for several years. But the king of Samaria took the opportunity to, as it were, attack Israel when it was down. Because the people were starving, he thought this would be a good time to attack. This would be a good time to overthrow them.
Food was short and Ben Hadad went on that occasion and surrounded and besieged the city of Samaria who took his whole army into the region and besieged the city. There were no supplies, there was no store laid up in Samaria to help feed the people when they had to close the gates and stay inside the city walls. Soon, as a result of the famine and the siege, the whole population was starving. Jehoram was out of options. He didn't know what to do. He walked on the walls of the city, probably to keep up the morale of his soldiers, perhaps to assess the enemy's movements, but he knew that the situation was desperate.
And when a woman from the street shouted up to him, well, he assumed that it was to ask for food. And he replied, if the Lord do not help thee, whence shall I help thee? Out of the barn floor or out of the winepress, where am I going to get anything to feed you or to relieve your suffering?
And I think that this likely was intended as some kind of insult or curse against God. Jehoram didn't trust in the Lord, but he seems ready to blame the Lord and to blame Elisha, the Lord's servant, for the trouble that the city was in. The real reason for the judgment was the nation's sin and their rejection of the Lord, their idolatry.
Actually, some of those who speak about this passage say that there's no record of praying to the Lord. praying to the Lord for help. But I wonder if maybe in Jehoram's response to this lady, there isn't implicit a sense that prayers had been made, but there was not yet any reply from the Lord. However, that wasn't what the woman had intended at all. That wasn't her reason for appealing for the king's help.
Something much darker, something more dreadful had occurred. And this woman, in her desperation, had made a bargain with another woman to kill and eat their own children. having boiled and eaten one child. The other woman had then hidden away her son, and now the first woman wanted justice, as she saw it, from the king. The king was aghast that such a thing had occurred, and he ripped his shirt, his tunic, as a sign of distress. And as he passed on the wall, the people noticed that he was wearing rough sackcloth against his skin, which was a sign of despair. Jehoram was at his wits end. He was cornered. He was desperate. He was out of options. But here's an interesting thing.
He blamed Elisha. Now I don't know if there was a particular reason for blaming Elisha. Perhaps Elisha had foretold this crisis. Perhaps he had prophesied that something like this was going to happen and I don't know, no one had believed him or prepared any storehouses or anything like that. Perhaps Elisha had refused to ask God to have the siege lifted because of the people's sins, understanding that it was a judgment from God. Perhaps Elisha had condemned some sin that brought on God's judgment.
But whatever the direct reason, Jehoram cried out in his fury that he would have Elisha's head before the day was out. one of the king's attendants, immediately ran to where Elisha lived in order to slay him. Elisha was in his house with some of his followers. But the Lord who protects Elisha, protects him still. As Jehoram's soldier made his way to Elisha's house, the prophet was made aware of his coming and his intention. and his imminent arrival. And Elisha instructed his servant to bar the door against him.
And he declared to the people that were with him in his house, see ye how this son of a murderer So he was speaking about Jehoram. He was speaking about Jehoram as the son of a murderer. I don't expect you to remember this but his father was Ahab and his mother was Jezebel and they had murdered Naboth when they stole his vineyard from him many years before. Elisha called Jehoram a son of a murderer because Ahab and Jezebel had perpetrated this wicked deed. See ye how this son of a murderer hath sent to take away mine head.
Elisha also knew that Jehoram was close behind. close behind his soldier. Some people think that Jehoram had maybe changed his mind about slaying Elisha and he was hurrying to prevent the execution, which he was able to do because the door had been shut. But Jehoram spoke with Elisha. We don't know all that was said. But it does appear from something that the king said that there was a conversation prior to that and that Elisha had advised the king to be patient a little longer.
But Jehoram was not impressed. He blamed God for all his trouble and he said, behold, this evil is of the Lord. What should I wait for the Lord any longer? Seemingly he was preparing to surrender up the city and its people. Jehoram did not worship the Lord. He was an idle worshipper but he was ready to blame the Lord and not his own sin for the present crisis that he and the people were in. And Elisha spoke up boldly. He asserted the authority of God and the plan of God. He said, hear ye the word of the Lord. That's always a powerful phrase when you hear it from the lips of a prophet. Hear ye the words of the Lord.
Thus saith the Lord, tomorrow 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. The Lord was going to bring the famine to an end within 24 hours by providing sufficient food for the whole city. One of Jehoram's leading officers mocked the idea. He said, behold, look, If the Lord would make windows in heaven, if the Lord poured out food from heaven through windows in the sky, might this thing be?
Is this even possible? Elisha responded at once to the man's unbelief and insolence. It could happen, it would happen, as God had spoken. This man would see it, but he would not live to enjoy it. and we're gonna have to wait to see what the outcome of that is going to be. Here are some lessons that we can take from this account. First one is this.
With a famine in the region, with the enemy at the gates, with starvation in the city, it is clear that Jehoram and Samaria are in a dire situation. And yet for all the evidence of God's displeasure with the king and the people for their rebellion and idolatry, there seems to be no sense of repentance or humbling before God. The incident of the woman who had slain and eaten a child is so repulsive and contrary to nature that Jehoram seems to be distraught. But notice how he reacts. He blames God. He blames God's prophet. And in a fit of rage, he swears that he will have a licious life before the day is out. And that shows the hard heartedness and pride of natural man.
Jehoram had the Lord's servant with him in the city. But rather than appeal for help, rather than humble himself before God, rather than trust the Lord and throw himself upon God's mercy, he would rather kill the only man who could save him and his people. Is that familiar at all? because this is exactly what the Jews did with the Lord Jesus as well. They had Him in their presence in Jerusalem, the only person who could save their nation, who could deliver them from all their trouble, who would save them from their sins, who would represent them before God. And because of pride, They'd rather Jesus be dead than admit that he was the only saviour that they had. Are you too proud to ask the Lord Jesus for help? Are you too proud to ask the Lord to forgive your sin?
Jehoram was trapped, but he still rejected God. And many people, just as adamantly follow their own way at any price rather than ask the Lord for help and grace. But here is a warning, a warning to us all from the actions of this woman. The path of sin gets worse and worse until evil Unnatural and devilish things become commonplace. Jehoram had opportunity to ask the Lord for help and mercy, and he wouldn't do it.
This is our time. Christ will be gracious to all who come to him for life. Here's another point. When Jehoram met Elisha, in the prophet's house. He was angry. He blamed God for the troubles that were afflicting his land and his people. And he said, behold, this evil is of the Lord. What, should I wait for the Lord any longer? Jehoram accused the Lord of evil. What a fearful thing to do.
God is good and gracious and merciful, but he is also holy and just. If God brings judgment upon a people or an individual, it is because it is merited and because it is necessary. The Lord God has not hidden his sentence. He has not hidden away his righteousness and his justice.
He tells us that the soul that sins shall die. If divine punishment is forewarned and a way of deliverance and forgiveness and escape is opened up, then who would ignore it except a fool? Who is to blame if men and women suffer for their sins? I encourage you then, I advise you, I plead with you, do not despise the riches of God's goodness, the mercy of his patience, but rather may the goodness and mercy of God lead us to repentance and faith in Jesus Christ as our Lord and Saviour. And then finally, here's my last point to you today.
Did you notice how swiftly Elisha condemned Jehoram's general? When this man mocked the word of the Lord. I say general, he was high up in Jehoram's government. That idea of the fact that Jehoram laid his hand on him to rest means that he was an administrator or a worker for the king. But do you notice how Elisha brought down judgment on this man's head?
Amongst other things, these Old Testament passages, these Old Testament records are lessons to teach us that God will not be mocked. I hear and I see people insulting faith. disrespecting God's word and mocking the Lord Jesus Christ. I see them mocking those who genuinely and humbly trust in the Lord and the power of his gospel. These people do not realize the danger that they are in. Man's pride leads him to think that he can act with impunity, he can act without consequences, imagining that he can do as he wishes. They think that they can do whatever they want and there's no need to fear and there's no accountability, no coming judgment. Yet there are lots of accounts in the Bible of men who set themselves up against God only to pay a heavy price. The man laughed sarcastically at Elisha's words.
Behold, he says, if the Lord would make windows in heaven, might this thing be? This is the Lord who opened the windows of heaven and flooded the earth once before. The same Lord who fed a whole nation for 40 years in the desert on manna and quails. The same Lord who fed 5,000 men and a whole lot more women and children with five loaves and two small fishes.
Let us beware how we speak and think about the power of God. And let us remember what Jesus said to his doubting disciples in Mark 10, verse 27. Jesus, looking upon them, said, With men it is impossible, but not with God, for with God all things are possible. May the Lord bless these thoughts to us today.
About Peter L. Meney
Peter L. Meney is Pastor of New Focus Church Online (http://www.newfocus.church); Editor of New Focus Magazine (http://www.go-newfocus.co.uk); and Publisher of Go Publications which includes titles by Don Fortner and George M. Ella. You may reach Peter via email at peter@go-newfocus.co.uk or from the New Focus Church website. Complete church services are broadcast weekly on YouTube @NewFocusChurchOnline.
Pristine Grace functions as a digital library of preaching and teaching from many different men and ministries. I maintain a broad collection for research, study, and listening, and the presence of any preacher or message here should not be taken as a blanket endorsement of every doctrinal position expressed.
I publish my own convictions openly and without hesitation throughout this site and in my own preaching and writing. This archive is not a denominational clearinghouse. My aim in maintaining it is to preserve historic and contemporary preaching, encourage careful study, and above all direct readers and listeners to the person and work of Christ.
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I spent the majority of my adult life building something I didn't know had a name. It started with the Scriptures and a lot of late nights. It ended with one sentence that generates every theological position I hold, from the nature of God to the nature of heaven and hell, without contradiction. One sentence. Thirty chapters. Sixteen appendices. And if you accept the sentence, everything else follows.
Most systematic theologies start with a list of doctrines and work through them one by one. This book starts with an ontological claim - that everything that exists is a thought in the mind of God - and derives everything from that single proposition. This is not a rearrangement of existing theology. This is a paradigm shift. Since Augustine imported Plato's metaphysics into the church in the fourth century, every major system of Christian theology has been built on a foundation the Scriptures never laid. This book identifies that foundation, names it, traces its influence across sixteen centuries, and replaces it with an ontology derived from Scripture alone. If the claim holds, this is the most significant shift in the theological starting point since Augustine. And I believe it holds.
This is not a devotional. This is not a commentary. This is a systematic theology built from the ground up by a computer programmer with no seminary degree, no denominational backing, and no one's permission. It uses the vocabulary of information theory, computer science, and quantum physics to describe realities that traditional theological language has never been able to reach. If you are a scientist who suspects that information is fundamental to reality but can't bring yourself to call it God, this book speaks your language. If you are a sovereign grace believer looking for a system that follows the logic all the way, this book does that. And if you have been told that the sharpest doctrine produces the coldest heart, this book ends with the widest arms you have ever seen in a Reformed theology.
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Where this book stands in the tradition
4th century BC
Plato
Idealism — forms over particulars
The Republic ethic: “God is not the author of evil”
“Everything that exists is a thought in the mind of God, sustained by His will, authored by His purpose, and held together by personal covenants of love.”
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