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Commentary on 2 Kings 8 verses 7–15
Here, I. We may enquire what brought Elisha to Damascus, the chief city of Syria. Was he sent to any but the lost sheep of the house of Israel? It seems he was. Perhaps he went to pay a visit to Naaman his convert, and to confirm him in his choice of the true religion, which was the more needful now because, it should seem, he was not out of his place (for Hazael is supposed to be captain of that host); either he resigned it or was turned out of it, because he would not bow, or not bow heartily, in the house of Rimmon. Some think he went to Damascus upon account of the famine, or rather he went thither in obedience to the orders God gave Elijah, Kg1 19:15, "Go to Damascus to anoint Hazael, thou, or thy successor."
II. We may observe that Ben-hadad, a great king, rich and mighty, lay sick. No honour, wealth, or power, will secure men from the common diseases and disasters of human life; palaces and thrones lie as open to the arrests of sickness and death as the meanest cottage.
III. We may wonder that the king of Syria, in his sickness, should make Elisha his oracle.
1.Notice was soon brought him that the man of God (for by that title he was well known in Syria since he cured Naaman) had come to Damascus, Kg2 8:7. "Never in better time," says Ben-hadad. "Go, and enquire of the Lord by him." In his health he bowed in the house of Rimmon, but now that he is sick he distrusts his idol, and sends to enquire of the God of Israel. Affliction brings those to God who in their prosperity had made light of him; sometimes sickness opens men's eyes and rectifies their mistakes. This is the more observable, (1.) Because it was not long since a king of Israel had, in his sickness, sent to enquire of the god of Ekron (Kg2 1:2), as if there had been no God in Israel. Note, God sometimes fetches to himself that honour from strangers which is denied him and alienated from him by his own professing people. (2.) Because it was not long since this Ben-hadad had sent a great force to treat Elisha as an enemy (Kg2 6:14), yet now he courts him as a prophet. Note, Among other instances of the change of men's minds by sickness and affliction, this is one, that it often gives them other thoughts of God's ministers, and teaches them to value the counsels and prayers of those whom they had hated and despised.
2.To put an honour upon the prophet, (1.) He sends to him, and does not send for him, as if, with the centurion, he thought himself not worthy that the man of God should come under his roof. (2.) He sends to him by Hazael, his prime-minister of state, and not by a common messenger. It is no disparagement to the greatest of men to attend the prophets of the Lord. Hazael must go and meet him at a place where he had appointed a meeting with his friends. (3.) He sends him a noble present, of every good thing of Damascus, as much as loaded forty camels (Kg2 8:9), testifying hereby his affection to the prophet, bidding him welcome to Damascus, and providing for his sustenance while he sojourned there. It is probable that Elisha accepted it (why should he not?), though he refused Naaman's. (4.) He orders Hazael to call him his son Ben-hadad, conforming to the language of Israel, who called the prophets fathers. (5.) He puts an honour upon him as one acquainted with the secrets of heaven, when he enquires of him, Shall I recover? It is natural to us to desire to know things to come in time, while things to come in eternity are little thought of or enquired after.
IV. What passed between Hazael and Elisha is especially remarkable.
1.Elisha answered his enquiry concerning the king, that he might recover, the disease was not mortal, but that he should die another way (Kg2 8:10), not a natural but a violent death. There are many ways out of the world, and sometimes, while men think to avoid one, they fall by another.
2.He looked Hazael in the face with an unusual concern, till he made Hazael blush and himself weep, Kg2 8:11. The man of God could outface the man of war. It was not in Hazael's countenance that Elisha read what he would do, but God did, at this time, reveal it to him, and it fetched tears from his eyes. The more foresight men have the more grief they are liable to.
3.When Hazael asked him why he wept he told him what a great deal of mischief he foresaw he would do to the Israel of God (Kg2 8:12), what desolations he would make of their strong-holds, and barbarous destruction of their men, women, and children. The sins of Israel provoked God to give them up into the hands of their cruel enemies, yet Elisha wept to think that ever Israelites should be thus abused; for, though he foretold, he did not desire the woeful day. See what havock war makes, what havock sin makes, and how the nature of man is changed by the fall, and stripped even of humanity itself.
4.Hazael was greatly surprised at this prediction (Kg2 8:13): What, says he, Is thy servant a dog, that he should do this great thing? This great thing he looks upon to be, (1.) An act of great power, not to be done but by a crowned head. "It must be some mighty potentate that can think to prevail thus against Israel, and therefore not I." Many are raised to that dominion which they never thought of and it often proves to their own hurt, Ecc 8:9. (2.) An act of great barbarity, which could not be done but by one lost to all honour and virtue: "Therefore," says he, "it is what I shall never find in my heart to be guilty of: Is thy servant a dog, to rend, and tear, and devour? Unless I were a dog, I could not do it." See here, [1.] What a bad opinion he had of the sin; he looked upon it to be great wickedness, fitter for a brute, for a beast of prey, to do than a man. Note, It is possible for a wicked man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, and yet afterwards to be well reconciled to it. [2.] What a good opinion he had of himself, how much better than he deserved; he thought it impossible he should do such barbarous things as the prophet foresaw. Note, We are apt to think ourselves sufficiently armed against those sins which yet we are afterwards overcome by, as Peter, Mat 26:35.
5.In answer to this Elisha only told him he should be king over Syria; then he would have power to do it, and then he would find in his heart to do it. Honours change men's tempers and manners, and seldom for the better: "Thou knowest not what thou wilt do when thou comest to be king, but I tell thee this thou wilt do." Those that are little and low in the world cannot imagine how strong the temptations of power and prosperity are, and, if ever they arrive at them, they will find how deceitful their hearts were and how much worse than they suspected.
V. What mischief Hazael did to his master hereupon. If he took any occasion to do it from what Elisha had said the fault was in him, not in the word. 1. He basely cheated his master, and belied the prophet (Kg2 8:14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (Kg2 8:10), but he unfairly and unfaithfully concealed that, either because he was loth to put the king out of humour with bad news or because hereby he might the more effectually carry on that bloody design which he conceived when he was told he should be his successor. The devil ruins men by telling them they shall certainly recover and do well, so rocking them asleep in security, than which nothing is more fatal. This was an injury to the king, who lost the benefit of this warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. 2. He barbarously murdered his master, and so made good the prophet's word, Kg2 8:15. He dipped a thick cloth in cold water, and spread it upon his face, under pretence of cooling and refreshing him, but so that it stopped his breath, and stifled him presently, he being weak (and not able to help himself) or perhaps asleep: such a bubble is the life of the greatest of men, and so much exposed are princes to violence. Hazael, who was Ben-hadad's confidant, was his murderer, and some think, was not suspected, nor did the truth ever come out but by the pen of this inspired historian. We found this haughty monarch (1 Kings 20) the terror of the mighty in the land of the living, but he goes down slain to the pit with his iniquity upon his bones, Eze 32:27.
“Elisha went to Damascus while King Ben-hadad was ill.” His illness had derived from his unhappiness. For he had been deeply afflicted by the fact that, in the war of Samaria, his armies had been defeated and that, at the same time, his people had been chased from the city when he had hoped that his victory would occur immediately. His entire army had fled and sunk into shame and dishonor, and he was troubled in his mind because of this. In addition, the anguish of his thoughts was due to something that was not responsible for his fall: he had been deceived in believing that a countless and powerful army would march against him, whereas it was later shown that there was no army at all to oppress him.Therefore the king, when he heard of the coming of Elisha, sent Hazael, one of his noble men, to meet him. He ordered him to persuade the prophet to take care of his healing, and since he thought that this request must be accompanied with gifts and offerings, according to secular customs, he sent him, through his ambassador, all sorts of goods from Damascus and forty camels. But certainly the prophets refused, just as Elisha had refused and had not accepted the offerings of Naaman, the Aramean.
“Go, say to him, ‘You shall certainly recover;’ but the Lord has shown me that he shall certainly die.” These were the words of Elisha to the king, who asked him, “Will I live after this illness?” But it seems that they do not agree with the truth of the events, and not even with each other. However, after the words reported above in the story of the prophet Micah, it is evident that they do not cancel each other out or contradict each other. In fact, both prophets answer in the same manner, and the words of their reply pursue the same aim in the fact that they announce to their interlocutor good and death at the same time. But in the reply of Micah a particular aspect must be considered, that is, the fact that Ahab could not escape from death, because he so ardently and savagely wanted to go to the war, which was the real cause of his fall.But the case of Ben-hadad is quite different: it would have been easy for him to get rid of his illness, because it was not serious or fatal. He would have recovered from his illness, as Elisha had said to him and as Ben-Hadad had asked him by saying, “Will I live after my illness?” However, he died in a natural course but by a hostile means: he was misled by Hazael, his ambassador, the one who spread the bed cover on his master, killed him and reigned in his place, as Elisha had predicted.
Tell him: thou shalt recover: By these words the prophet signified that the king's disease was not mortal: and that he would recover if no violence were used. Or he might only express himself in this manner, by way of giving Hazael to understand that he knew both what he would say and do; that he would indeed tell the king he should recover; but would be himself the instrument of his death.
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SUMMARY
2 Kings 8:10 presents a complex prophetic utterance from Elisha to Hazael, an envoy of the ailing Syrian King Ben-hadad. When asked about the king's recovery, Elisha delivers a two-fold message: the king's illness is not inherently fatal, yet the Lord has revealed that he will certainly die. This seemingly paradoxical statement simultaneously addresses the immediate medical prognosis and God's ultimate, sovereign decree concerning Ben-hadad's fate, subtly foreshadowing Hazael's impending, active role in its fulfillment.
CONTEXT
Literary Context: This verse is strategically placed within the narrative of Elisha's ministry, specifically as he returns to Damascus, the capital of Aram (Syria), a nation frequently at odds with Israel. The immediate preceding verses 2 Kings 8:7-9 describe King Ben-hadad's illness and his decision to send his trusted servant Hazael to Elisha with a lavish gift to inquire about his health. The verses immediately following 2 Kings 8:11-15 are crucial for understanding the fulfillment of Elisha's prophecy. Elisha gazes intently at Hazael, weeps, and then explicitly prophesies Hazael's future cruelty against Israel. Upon returning to Damascus, Hazael suffocates Ben-hadad and usurps the throne, thereby fulfilling the "surely die" portion of Elisha's prophecy, though not directly by the illness itself. This sequence highlights the intricate interplay of divine foreknowledge, human agency, and the unfolding of prophetic revelation within the broader historical narrative of the Northern Kingdom of Israel and its neighbors.
Historical & Cultural Context: The period reflected in 2 Kings was marked by frequent military and political tensions between the Northern Kingdom of Israel and the Aramean kingdom, headquartered in Damascus. Ben-hadad was a formidable ruler, and his illness would have been a matter of significant national concern. The act of a foreign king, even an enemy, consulting a prophet of Yahweh underscores the widespread recognition of Elisha's divine authority and the belief that prophets could genuinely access divine knowledge, transcending national or religious boundaries. It was a common practice in the ancient Near East for kings to consult seers, diviners, or prophets in times of crisis, particularly concerning health or military outcomes, seeking a divine oracle to guide their actions or alleviate their anxieties. Hazael's mission, accompanied by a grand gift of forty camel-loads (as mentioned in 2 Kings 8:9), was typical of diplomatic and supplicatory exchanges, demonstrating the king's earnestness and respect for the prophet's perceived power and connection to a deity.
Key Themes: 2 Kings 8:10 powerfully encapsulates several key themes prevalent throughout the books of Kings and the broader prophetic literature. Divine Sovereignty is paramount, as God's foreknowledge extends even to the specific circumstances of a foreign king's death, demonstrating His ultimate control over human affairs and the rise and fall of nations. This aligns with themes seen, for example, in Isaiah 46:10, where God declares the end from the beginning. The Nature of Prophecy is also illuminated, showing that prophetic messages can contain both a conditional element (the illness itself was not fatal) and an unconditional divine decree (the king would surely die). This paradox highlights the complexity of God's interaction with human free will and the unfolding of His predetermined plan. Furthermore, the verse introduces the theme of Human Agency and Responsibility, as Hazael's subsequent actions are not compelled by Elisha's words but are a fulfillment of God's foreknowledge, making Hazael accountable for his murderous deed. The broader narrative of 2 Kings consistently emphasizes the Lord's active involvement in the political and military landscape of Israel and its neighbors, often using foreign powers as instruments of His judgment or blessing.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in 2 Kings 8:10 is Paradox. Elisha's statement, "Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die," presents two seemingly contradictory truths. This paradox is resolved by understanding that the first clause refers to the nature of the illness itself, while the second refers to God's ultimate decree concerning the king's life, to be fulfilled by another means. This creates Dramatic Irony, as the audience, and soon Hazael, understands the true implication of Elisha's words, while Ben-hadad (initially) does not. The verse also employs Foreshadowing, subtly hinting at Hazael's future, murderous role in Ben-hadad's death, which is explicitly revealed in the subsequent verses (2 Kings 8:11-15). The prophet's enigmatic words build suspense and underscore the weight and often multi-layered nature of divine revelation.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 8:10 is a profound statement on divine sovereignty and the nature of prophetic truth. It illustrates that God's knowledge and plans transcend human understanding and immediate circumstances. While the illness itself was not fatal, God's ultimate decree for Ben-hadad's life was certain death, to be brought about by Hazael. This highlights that God's purposes can be fulfilled through human agency, even wicked acts, without God being the author of sin. It underscores the principle that God declares the end from the beginning, and His will, though sometimes mysterious in its unfolding, will ultimately prevail. The prophet's role is not merely to predict, but to reveal God's active hand in history, even among pagan nations and their rulers, demonstrating His universal dominion.
REFLECTION AND APPLICATION
The enigmatic nature of Elisha's prophecy in 2 Kings 8:10 offers profound lessons for believers today. It reminds us that God's ways are often higher than our ways, and His thoughts deeper than our thoughts (Isaiah 55:8-9). We may perceive a situation in one light (e.g., a non-fatal illness, a seemingly manageable crisis, or a hopeful prognosis), but God's ultimate plan may involve a different, divinely ordained outcome, sometimes through unexpected or even difficult means. This calls us to a posture of deep trust in God's overarching sovereignty, even when circumstances appear contradictory, confusing, or when His methods are beyond our comprehension. It also challenges us to consider the implications of divine foreknowledge on human responsibility; Hazael's actions, though foreknown by God, were still his own choices for which he was fully accountable. For us, this means that while God is sovereign over all things, our choices matter, and we are responsible for our actions. We are called to live righteously, knowing that God works all things according to the counsel of His will, even through complex and sometimes dark human events, always moving towards His ultimate purposes.
Questions for Reflection
FAQ
Was Elisha lying to Hazael when he said Ben-hadad "mayest certainly recover"?
Answer: No, Elisha was not lying. The KJV translation "Thou mayest certainly recover" accurately reflects the Hebrew, implying that Ben-hadad's illness itself was not terminal. From a purely medical standpoint, the king had the potential to recover. However, Elisha immediately qualified this by revealing God's ultimate decree: "howbeit the LORD hath shewed me that he shall surely die." This means that while the illness wasn't the cause of death, God had revealed that Ben-hadad's life would end, and the subsequent narrative in 2 Kings 8:15 shows Hazael himself fulfilled this prophecy by murdering the king. Elisha delivered a complex truth, distinguishing between the immediate medical prognosis and God's sovereign, predetermined outcome for Ben-hadad's life, demonstrating the multifaceted nature of divine revelation.
CHRIST-CENTERED FULFILLMENT
The profound paradox of 2 Kings 8:10, where an individual's immediate condition is not fatal yet their death is divinely certain, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Ben-hadad's death was a result of human treachery, the death of Jesus, the Son of God, was simultaneously the most heinous act of human sin and the perfect fulfillment of God's eternal redemptive plan. The New Testament repeatedly emphasizes that Jesus' crucifixion, though carried out by human hands, was according to the "definite plan and foreknowledge of God" (Acts 2:23). Pilate had no authority over Jesus except that which was "given him from above" (John 19:11). The conspiracy of Herod, Pontius Pilate, and the Gentiles against Jesus was to do "whatever your hand and your plan had predestined to take place" (Acts 4:27-28). Just as God foreknew Ben-hadad's death and even the instrument of it, so too did He foreknow and ordain the suffering and death of His Son, not as a passive observer, but as the sovereign orchestrator of salvation. Isaiah 53:10 declares that "it was the will of the LORD to crush him," demonstrating that Christ's death, though humanly inflicted, was divinely purposed for the redemption of humanity. This echoes the complex interplay of divine sovereignty and human responsibility seen in Elisha's prophecy, ultimately pointing to God's perfect plan of salvation through the Lamb slain "before the foundation of the world" (Revelation 13:8).