II Kings 6:24-33 · Bible study
2 Kings 6:24-33 Commentary: A Siege of Despair and Blame
Hebrew · 10 what the commentators say
Meaning in one sentence
The renewed siege of Samaria by Ben-hadad, extreme famine, cannibalism, and the king’s blame of Elisha highlight sin's consequences.
Research Summary
- Meaning: The renewed siege and extreme famine expose the cost of unrepentant sin and misplaced hope in human solutions rather than God.
- Key words: besieged (H6696), famine (H7458), sackcloth (H8242), son of a murderer (H1121 H7523)
- Main debate: The speaker of v.33: either the messenger (as the text says) or the king (who arrived shortly after).
- Theological theme: Divine discipline through historical calamity; the danger of outward religion without inward repentance.
- Best use: A warning against blaming God for consequences we brought on ourselves, and a call to genuine waiting on the Lord.
Translation Comparison
BSB Berean Standard Bible 2020
24Some time later, Ben-hadad king of Aram assembled his entire army and marched up to besiege Samaria.
25So there was a great famine in Samaria. Indeed, they besieged the city so long that a donkey’s head sold for eighty shekels of silver, and a quarter cab of dove’s dung sold for five shekels of silver.
26As the king of Israel was passing by on the wall, a woman cried out to him, “Help me, my lord the king!”
27He answered, “If the LORD does not help you, where can I find help for you? From the threshing floor or the winepress?”
28Then the king asked her, “What is the matter?” And she answered, “This woman said to me, ‘Give up your son, that we may eat him, and tomorrow we will eat my son.’
29So we boiled my son and ate him, and the next day I said to her, ‘Give up your son, that we may eat him.’ But she had hidden her son.”
30When the king heard the words of the woman, he tore his clothes. And as he passed by on the wall, the people saw the sackcloth under his clothes next to his skin.
31He announced, “May God punish me, and ever so severely, if the head of Elisha son of Shaphat remains on his shoulders through this day!”
32Now Elisha was sitting in his house, and the elders were sitting with him. The king sent a messenger ahead, but before he arrived, Elisha said to the elders, “Do you see how this murderer has sent someone to cut off my head? Look, when the messenger comes, shut the door to keep him out. Is not the sound of his master’s footsteps behind him?”
33While Elisha was still speaking with them, the messenger came down to him. And the king said, “This calamity is from the LORD. Why should I wait for the LORD any longer?”
WEB World English Bible 2000
24After this, Benhadad king of Syria gathered all his army, and went up and besieged Samaria.
25There was a great famine in Samaria. Behold, they besieged it until a donkey’s head was sold for eighty pieces of silver, and the fourth part of a kab of dove’s dung for five pieces of silver.
26As the king of Israel was passing by on the wall, a woman cried to him, saying, “Help, my lord, O king!”
27He said, “If Yahweh doesn’t help you, where could I get help for you? From the threshing floor, or from the wine press?”
28Then the king asked her, “What is your problem?” She answered, “This woman said to me, ‘Give your son, that we may eat him today, and we will eat my son tomorrow.’
29So we boiled my son and ate him; and I said to her on the next day, ‘Give up your son, that we may eat him;’ and she has hidden her son.”
30When the king heard the words of the woman, he tore his clothes. Now he was passing by on the wall, and the people looked, and behold, he had sackcloth underneath on his body.
31Then he said, “God do so to me, and more also, if the head of Elisha the son of Shaphat stays on him today.”
32But Elisha was sitting in his house, and the elders were sitting with him. Then the king sent a man from before him; but before the messenger came to him, he said to the elders, “Do you see how this son of a murderer has sent to take away my head? Behold, when the messenger comes, shut the door, and hold the door shut against him. Isn’t the sound of his master’s feet behind him?”
33While he was still talking with them, behold, the messenger came down to him. Then he said, “Behold, this evil is from Yahweh. Why should I wait for Yahweh any longer?”
KJV King James Version 1769
24And it came to pass after this, that Ben–hadad king of Syria gathered all his host, and went up, and besieged Samaria.
25And 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.
26And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
27And he said, If the Lord do not help thee, whence shall I help thee? out of the barnfloor, or out of the winepress?
28And 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.
29So 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.
30And 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.
31Then 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.
32But 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?
33And 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?
ASV American Standard Version 1901
24And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria.
25And 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 kab of dove’s dung for five pieces of silver.
26And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king.
27And he said, If Jehovah do not help thee, whence shall I help thee? out of the threshing-floor, or out of the winepress?
28And 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.
29So 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.
30And it came to pass, when the king heard the words of the woman, that he rent his clothes (now he was passing by upon the wall); and the people looked, and, behold, he had sackcloth within upon his flesh.
31Then he said, God do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.
32But Elisha was sitting in his house, and the elders were sitting with him; andthe kingsent 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 my head? look, when the messenger cometh, shut the door, and hold the door fast against him: is not the sound of his master’s feet behind him?
33And while he was yet talking with them, behold, the messenger came down unto him: and he said, Behold, this evil is of Jehovah; why should I wait for Jehovah any longer?
YLT Young's Literal Translation 1898
24And it cometh to pass afterwards, that Ben-Hadad king of Aram gathereth all his camp, and goeth up, and layeth siege to Samaria,
25and there is a great famine in Samaria, and lo, they are laying siege to it, till the head of an ass is at eighty silverlings, and a forth of the cab of dovesdung at five silverlings.
26And it cometh to pass, the king of Israel is passing by on the wall, and a woman hath cried unto him, saying, `Save, my lord, O king.'
27And he saith, `Jehovah doth not save thee--whence do I save thee? out of the threshing-floor, or out of the wine-vat?'
28And the king saith to her, `What--to thee?' and she saith, `This woman said unto me, Give thy son, and we eat him to-day, and my son we eat to-morrow;
29and we boil my son and eat him, and I say unto her on the next day, Give thy son, and we eat him; and she hideth her son.'
30And it cometh to pass, at the king's hearing the words of the woman, that he rendeth his garments, and he is passing by on the wall, and the people see, and lo, the sackcloth is on his flesh within.
31And he saith, `Thus doth God do to me, and thus He doth add--if it remain--the head of Elisha son of Shaphat--upon him this day.'
32And Elisha is sitting in his house, and the elders are sitting with him, and the king sendeth a man from before him; before the messenger doth come unto him, even he himself said unto the elders, `Have ye seen that this son of the murderer hath sent to turn aside my head? see, at the coming in of the messenger, shut the door, and ye have held him fast at the door, is not the sound of the feet of his lord behind him?'
33He is yet speaking with them, and lo, the messenger is coming down unto him, and he saith, `Lo, this is the evil from Jehovah: what--do I wait for Jehovah any more?'
Darby Darby Bible 1890
24And it came to pass after this that Ben-Hadad king of Syria gathered all his army, and went up and besieged Samaria.
25And there was a great famine in Samaria; and behold, they besieged it, until an ass's head was worth eighty silver-pieces, and the fourth part of a cab of dove's dung five silver-pieces.
26And it came to pass as the king of Israel was passing by upon the wall, there cried a woman to him saying, Help, my lord O king!
27And he said, If Jehovah do not help thee, whence should I help thee? Out of the threshing-floor, or out of the winepress?
28And the king said to her, What aileth thee? And she said, This woman said to me, Give thy son, that we may eat him to-day, and we will eat my son to-morrow.
29And we boiled my son, and ate him: and I said to her on the next day, Give thy son, that we may eat him; and she has hidden her son.
30And it came to pass when the king heard the words of the woman, that he rent his garments; and he was passing by upon the wall, and the people looked, and behold, he had sackcloth within upon his flesh.
31And he said, God do so, and more also to me, if the head of Elisha the son of Shaphat shall remain on him this day!
32And Elisha sat in his house, and the elders sat with him. And [the king] sent a man before him. Before the messenger came to him, he himself said to the elders, Do ye see how this son of a murderer has sent to take away my head? See, when the messenger comes; shut the door, and keep him off with the door: is not the sound of his master's feet behind him?
33And while he yet talked with them, behold, the messenger came down to him. And [the king] said, Behold, this evil is of Jehovah: why should I wait for Jehovah any longer?
Douay-Rheims Douay-Rheims Bible 1899
24And it came to pass, after these things, that Benadad, king of Syria, gathered together all his army, and went up and besieged Samaria.
25And there was a great famine in Samaria: and so long did the siege continue, till the head of an ass was sold for fourscore pieces of silver, and the fourth part of a cabe of pigeons' dung, for five pieces of silver.
26And as the king of Israel was passing by the wall, a certain woman cried out to him, saying: Save me, my lord, O king.
27And he said: If the Lord doth not save thee, how can I save thee? out of the barnfloor, or out of the winepress? And the king said to her: What aileth thee? And she answered:
28This woman said to me: Give thy son, that we may eat him today, and we will eat my son tomorrow.
29So we boiled my son, and ate him. And I said to her on the next day: Give thy son, that we may eat him. And she hath hid her son.
30When the king heard this, he rent his garments, and passed by upon the wall. And all the people saw the haircloth which he wore within next to his flesh.
31And the king said: May God do so and so to me, and may he add more, if the head of Eliseus, the son of Saphat, shall stand on him this day.
32But Eliseus sat in his house, and the ancients sat with him. So he sent a man before: and before that messenger came, he said to the ancients: Do you know that this son of a murderer hath sent to cut off my head? Look then when the messenger shall come, shut the door, and suffer him not to come in: for behold the sound of his master's feet is behind him.
33While he was yet speaking to them, the messenger appeared, who was coming to him. And he said: Behold, so great an evil is from the Lord: what shall I look for more from the Lord?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 6:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this passage narrates the tragic consequences of Israel's persistent sin and misplaced hope. Barnes notes that Ahab's earlier sparing of Ben-hadad (1 Kings 20) was not forgotten; the Syrian king returned, fulfilling the prophetic word against Ahab. The famine's severity, a donkey's head sold for eighty shekels, dove's dung for five, illustrates the extreme to which Deuteronomy's curses (Deut 28:52-57) had come. The king's outward sackcloth, as Jamieson-Fausset-Brown observes, did not indicate true repentance but rather a desperate attempt to move God, for he immediately vowed Elisha's death. Gill adds that the king blamed the prophet rather than acknowledging his own and the nation's sins. Elisha's calm foreknowledge of the murder plot, calling Jehoram "this son of a murderer" (v.32), contrasts with the king's frantic unbelief. The final cry, "this evil is from Yahweh; why should I wait for Yahweh any longer?" (v.33), whether spoken by the king or the messenger, expresses the depths of despair that follow when trust in God collapses.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messenger speaks: The text names 'the messenger' as the speaker; the earlier verse says the messenger came down to Elisha, and then 'he said.'
- King speaks: The speech 'this evil is from Yahweh' fits the king's earlier despair; Barnes and others note the king likely arrived with the messenger and spoke these words, since the messenger was shut at the door.
What is clear: The situation is one of extreme distress, the king blames Elisha and ultimately God, and the community waits in vain for deliverance until chapter 7.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Cause of the siege | Ben-hadad's hostility was persistent despite earlier mercy; the siege fulfilled the prophecy of Ahab's judgment (1 Kings 20:42). | Some emphasize it as direct punishment for Ahab's leniency; others view it as a typical historical cycle of regional conflict. |
| Speaker of v.33 | The words express hopelessness and attribute the calamity to Yahweh. | The text says 'the messenger spoke,' but many commentators (Barnes, Gill) argue that the king himself arrived and spoke these words, since the messenger was held at the door. |
| Meaning of 'dove's dung' | Something repulsive or worthless used as food or fuel in extreme famine. | Literal dung (Keil) or a metaphorical term for a plant (Bochart, some in Keil). |
| Sackcloth and repentance | The king wore sackcloth, a sign of mourning or penitence. | Was it genuine repentance (doubted by most) or a desperate attempt to manipulate God? JFB: 'more than doubtful if he was truly humbled.' Gill agrees it was not true repentance. |
Historical & Cultural Context
The siege of Samaria by Ben-hadad represents a reversal of the earlier episode where Elisha healed the Syrian soldiers and sent them home (2 Kings 6:20-23). That act of mercy did not change Syria's hostility. As Barnes notes, the phrase "after this" (v.24) may indicate several years passed. Ben-hadad II, the same king who had besieged Samaria in Ahab's day (1 Kings 20), now returns with his entire army. The city's walls, typically twelve to fifteen feet thick in major fortifications, provided protection but also trapped the populace when supplies ran out.
The famine was so severe that even unclean animals were eaten. An ass's head, normally thrown away, sold for eighty shekels, an enormous sum. Dove's dung, possibly a literal substitute for fuel or a metaphor for cheap food, sold for five shekels per quarter cab. Keil and Delitzsch note that the word "dove's dung" may be literal, as Josephus records similar desperation during the later siege of Jerusalem. The king's inspection of the wall was routine (cf. 2 Kings 17:5); walking along the rampart allowed him to encourage defenders and hear petitions.
The king's sackcloth underneath his clothes (v.30) was a traditional gesture of mourning or supplication, often worn by those seeking God's mercy (1 Kings 21:27). However, his immediate oath to kill Elisha reveals that his sackcloth was not a sign of genuine repentance but of self-justification. The reference to "the threshing floor and the wine press" (v.27) indicates the collapse of agricultural supply, neither grain nor wine was available to distribute.
The practice of boiling children (v.29) fulfills the warning in Deuteronomy 28:53-57, where Moses predicted that besieged Israel would resort to cannibalism. This passage thus serves as both a historical account and a theological lesson: disobedience to the covenant brings divinely allowed disaster.
Textual Notes
The supplied sources note one textual issue. In verse 33, the Hebrew reads "the messenger came down" and "he said." Barnes mentions that some propose emending "messenger" to "king," as the two words are similar in Hebrew (מַלְאָךְ vs. מֶלֶךְ) and the speech seems more fitting for the king. However, the Masoretic text maintains "messenger," and it may be that the king arrived immediately, so the messenger's words reflect the king's sentiments. No other significant variants are noted.
Reception History
Throughout church history, this passage has been read as a sobering example of the consequences of unrepentance and the failure of mere outward religion. Early Christian writers, such as Origen, interpreted the siege allegorically: the Assyrian king represented hostile spiritual forces, and the famine stood for a lack of spiritual nourishment. Later, Reformers like Matthew Henry used the narrative to warn against blaming God for the results of sin. The phrase "this evil is from the LORD" (v.33) has been a focus of discussion about divine sovereignty and human suffering; some have found comfort in God's control even over calamity, while others have seen it as a troubling expression of despair. The deliverance in chapter 7 that follows has often been compared to the sudden salvation God provides when human hope is exhausted. In liturgical traditions, the passage is rarely read alone but is paired with the promise of relief, stressing that waiting on God is never futile.
Preaching This Verse
Three-point outline
- The Return of the Enemy (vv.24-25): Ben-hadad's renewed siege shows that unrepentant hostility does not disappear after mercy. The famine reveals the nation's vulnerability.
- The Descent into Horror (vv.26-29): Cannibalism among the people, the mother's plea, and the king's helplessness expose the depths of human desperation when God's protection is removed.
- The King's Misplaced Blame (vv.30-33): Jehoram's threat against Elisha and his final cry against God demonstrate that unrepentant hearts blame others rather than confess sin.
Five-point outline
- The Siege Resumes (v.24): Ben-hadad gathers his army, ignoring the earlier kindness.
- The Famine Intensifies (v.25): Extreme prices for unclean food show the calamity.
- A Mother's Complaint (vv.26-29): The broken agreement to eat children reveals social collapse.
- The King's Penitence and Rage (vv.30-31): Sackcloth and a murderous oath together.
- The Prophet's Foreknowledge and the King's Despair (vv.32-33): Elisha's calm wisdom versus Jehoram's hopeless "why wait for Yahweh?"
Illustration hooks
- A family that refuses to address debt and then blames the bank when the house is foreclosed. The original cause, overspending, is ignored.
- When a child's repeated misbehavior is met with leniency, but later the parent's anger is directed at the teacher. The real issue went unaddressed.
- A driver who ignores a car's warning lights and then blames the mechanic when the engine fails.
Questions your congregation is asking
- Why would God allow such extreme suffering, doesn't He care?
- Is it wrong to be angry at God when things fall apart?
- How can I tell if my outward devotion (like the king's sackcloth) is real repentance or just desperation?
Leading a Discussion
This passage plunges us into the worst kind of human suffering. The siege and famine strip away every comfort, and the king's response models both the failure of outward religion and the danger of blaming God. Small groups can use these questions to explore the text and apply it.
Discussion questions
- Observation: What details in vv.24-25 indicate the severity of the famine? How does the woman's story in vv.28-29 shock you?
- Interpretation: Why does the king wear sackcloth but then swear to kill Elisha? What does this tension reveal about his heart?
- Interpretation: In v.32, Elisha calls the king "this son of a murderer." How does that title connect to Ahab and Jezebel's history (1 Kings 21)?
- Interpretation: Who speaks v.33? How does the statement "this evil is from Yahweh" function in the narrative, as faith or as blasphemy?
- Application: When have you blamed God or someone else for a situation that your own choices created? How can we tell the difference between suffering that comes from our sin and suffering that doesn't?
- Application: The king's waiting on Yahweh ends in despair. What kind of waiting on God leads to hope rather than despair? (cf. Psalm 27:14)
- Application: How can we support one another when life feels like a siege, when provisions run out and we are tempted to blame?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 28:52 | They will besiege you in all your gates until your high and fortified walls in which you trusted come down throughout all your land. They will besiege you in all your gates throughout all your land which Yahweh your God has given you. |
| I Kings 20:1 | Ben Hadad the king of Syria gathered all his army together; and there were thirty-two kings with him, with horses and chariots. He went up and besieged Samaria, and fought against it. |
| I Kings 22:31 | Now the king of Syria had commanded the thirty-two captains of his chariots, saying, “Don’t fight with small nor great, except only with the king of Israel.” |
| II Kings 17:5 | Then the king of Assyria came up throughout all the land, went up to Samaria, and besieged it three years. |
| II Kings 18:9 | In the fourth year of King Hezekiah, which was the seventh year of Hoshea son of Elah king of Israel, Shalmaneser king of Assyria came up against Samaria and besieged it. |
| II Kings 25:1 | In the ninth year of his reign, in the tenth month, in the tenth day of the month, Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it around it. |
| Ecclesiastes 9:14 | There was a little city, and few men within it; and a great king came against it, besieged it, and built great bulwarks against it. |
| Leviticus 26:26 | When I break your staff of bread, ten women shall bake your bread in one oven, and they shall deliver your bread again by weight. You shall eat, and not be satisfied. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the "dove's dung" mentioned during the siege likely refers to a kind of pulse like chickpeas, not literal dung, a view supported by eastern agricultural practices and learned opinion. He also notes the tragic irony that the king blames the prophet Elisha for the calamity rather than his own sin.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that Jehoram wore sackcloth in anguish, yet his grief was for his own suffering, not true repentance. His desperation turned to rage against Elisha, blaming the prophet for not saving the city. His final words conceded defeat: the evil came from the Lord, so why wait for His help any longer.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the king's irrational anger: he blames Elisha for the famine rather than recognizing it as God's judgment. The prophet, by divine knowledge, already knows the king has sent a man to kill him and instructs the elders to bar the door.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that the famine in Samaria became so severe that even unclean food was sold at exorbitant prices, though such sales were not necessarily the norm. He notes that King Jehoram wore sackcloth outwardly but was not truly repentant; instead he blamed Elisha for the suffering and sought his life, revealing a hardened heart.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch draws attention to the king's outward show of penitence: he tears his clothes and wears a hairy garment beneath. But this was merely an external ritual, not genuine heart repentance. The king's immediate rage against Elisha proves he failed to recognize the famine as God's judgment, though a faint spark of hope remained.
Lange's Commentary Reformed 1857
Lange insists that the opening of the servant's eyes was a literal, historical event granting actual sight of the heavenly army, not a symbolic vision or a metaphor for strengthened faith. He argues that Elisha himself did not foresee the Syrian attack and that the sudden danger tested his faith, proving divine protection as a concrete reality.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the king’s strange mix of outward sorrow and inward rebellion: he wears sackcloth but then swears to kill Elisha. The king blames the prophet for the famine rather than facing his own sin, revealing a heart that still refuses to humble itself before the Lord.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that the famine and its horrors, including women eating their children, come directly from God as penal evil. He emphasizes that all such evil is from God as first cause and sovereign judge, and that creatures are helpless without him. The prophet's harsh rebuke to the king reflects that God is the principal agent behind the judgment.