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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 8:7–15. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
“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.
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Summary
2 Kings 8:12 captures a profoundly disturbing moment where the prophet Elisha, overcome with grief, weeps as he reveals to Hazael the horrific atrocities the Syrian official will perpetrate against the nation of Israel once he assumes the throne. This chilling prophecy underscores God's absolute foreknowledge of human wickedness and the immense burden carried by His prophets who are called to declare such devastating truths.
Context
Literary Context
This poignant encounter unfolds in Damascus, the capital of Aram (Syria), where the prophet Elisha has journeyed. The immediate narrative sees King Ben-Hadad of Aram gravely ill, sending his chief official, Hazael, to Elisha to inquire about his recovery. Elisha delivers a cryptic message: Ben-Hadad will die, but not from his illness. Then, Elisha fixes his gaze upon Hazael, causing the Syrian official discomfort, before breaking into tears. The prophet's weeping and subsequent explanation of Hazael's future brutality against Israel form the core of this verse, serving as a direct prophetic utterance that immediately precedes Hazael's return to Ben-Hadad and his subsequent regicide, paving the way for his own ascension to the throne, as detailed in 2 Kings 8:7-8 and 2 Kings 8:15. This divine disclosure sets the stage for a period of intense suffering for Israel under Hazael's reign, a suffering later detailed in subsequent chapters.
Historical & Cultural Context
The historical backdrop is one of constant geopolitical tension between the Northern Kingdom of Israel and the Aramean kingdom, headquartered in Damascus. Warfare was brutal and often involved extreme cruelty, as depicted in Elisha's prophecy. The acts described—burning strongholds, slaying young men, dashing children, and ripping up pregnant women—were not uncommon tactics of ancient Near Eastern warfare, designed to utterly demoralize, depopulate, and destroy an enemy, ensuring no future resistance. Prophetic consultation was a recognized practice, even by foreign kings like Ben-Hadad, who sought divine insight through figures like Elisha. The cultural understanding of a prophet's role included not only foretelling the future but also serving as a divine messenger whose words carried immense weight, often revealing God's judgment or sovereign plan over nations and individuals.
Key Themes
The verse powerfully illustrates several profound themes woven throughout the book of 2 Kings. Foremost is Divine Foreknowledge and Sovereignty, demonstrating God's absolute knowledge of future events, including the specific, brutal actions of individuals and nations, even those seemingly independent of His will. Elisha's prophecy is a direct divine revelation, showcasing God's sovereign control over history and the rise and fall of kings, often using foreign powers as instruments of judgment or discipline for His covenant people, Israel, as seen in later accounts of Hazael's oppression in 2 Kings 10:32 and 2 Kings 13:3-7. Second, the Burden of the Prophet is vividly portrayed through Elisha's tears, highlighting the immense emotional weight and sorrow that prophets often bore. Knowing the suffering Israel would endure, even if it was part of God's permissive will or judgment for their idolatry, caused the prophet deep anguish, reflecting a compassionate heart that grieves over human wickedness and its devastating consequences. Finally, the graphic detailing of Hazael's future actions underscores the theme of Human Depravity and Cruelty, serving as a stark reminder of the depths of evil that can arise from unchecked power and malice when humanity rejects divine restraint.
Exposition and Analysis
Key Word Analysis
This verb signifies a deep, emotional weeping, often accompanied by lamentation or mourning. Elisha's tears are not merely a display of sadness but an expression of profound grief and anguish, reflecting the prophet's identification with the future suffering of Israel and the horror of the atrocities he foresees. It underscores the compassionate heart of God's messenger, who experiences the pain of what is to come.
While "evil" can denote moral wickedness, in this context, it primarily refers to calamity, disaster, and harm. Elisha knows the "calamity" or "disaster" Hazael will inflict. It encompasses the horrific acts described, emphasizing their destructive and devastating nature rather than solely Hazael's moral culpability, which is assumed by his actions.
This strong verb means "to cleave," "to break open," or "to tear apart." In this context, it describes the barbaric act of disemboweling pregnant women, a particularly heinous atrocity in ancient warfare, designed to eliminate future generations and inflict maximum psychological terror and demographic destruction. Its inclusion highlights the extreme brutality of Hazael's foreseen actions.
Verse Breakdown
"And Hazael said, Why weepeth my lord?"
Hazael's question is born of surprise and discomfort. Elisha's sudden, intense weeping is unexpected, especially after delivering a message about Ben-Hadad's recovery (though with a caveat). This query sets the stage for Elisha's shocking revelation, indicating Hazael's initial unawareness of the prophet's vision.
"And he answered, Because I know the evil that thou wilt do unto the children of Israel:"
Elisha's response directly attributes his sorrow to the divinely revealed future actions of Hazael himself. The "evil" is not a general misfortune but specific, intentional acts of cruelty Hazael will perpetrate. This statement immediately implicates Hazael as the future instrument of Israel's suffering.
"their strong holds wilt thou set on fire,"
This refers to the destruction of fortified cities and defensive structures, signifying the conquest and devastation of Israel's secure places. It implies a systematic campaign of destruction, leaving the land vulnerable and its inhabitants exposed.
"and their young men wilt thou slay with the sword,"
This describes the killing of the fighting men, the defenders, and the future generation of Israel. It represents the decimation of the nation's military strength and its male population, ensuring no resistance.
"and wilt dash their children,"
This horrifying act refers to the killing of infants and young children by smashing them against rocks or surfaces. It is an act of extreme barbarity, designed to eradicate the next generation and inflict maximum suffering and despair upon the survivors.
"and rip up their women with child."
This final, most gruesome detail describes the disembowelment of pregnant women. This atrocity is the ultimate act of depopulation and dehumanization, aiming to prevent future births and utterly extinguish the enemy's lineage, signifying a complete and merciless destruction.
Literary Devices
The passage is replete with powerful literary devices that amplify its impact. Foreshadowing is central, as Elisha's prophecy explicitly details future events, creating a sense of dread and inevitability. The vivid and brutal Imagery employed ("set on fire," "slay with the sword," "dash their children," "rip up their women with child") is a form of hyperbole or intense descriptive language, designed to shock the reader and convey the extreme depravity of the foreseen acts. This stark imagery also contributes to the pathos of the scene, evoking deep sympathy for Elisha's sorrow and the impending suffering of Israel. The entire exchange functions as a prophetic disclosure, where divine knowledge is revealed through the prophet, highlighting God's sovereignty over history and human agency. The contrast between Hazael's initial ignorance and Elisha's devastating knowledge creates dramatic tension, underscoring the unique burden of the prophetic office.
Theological and Thematic Connections
The prophecy in 2 Kings 8:12 is a stark reminder of God's sovereign knowledge and active involvement in the affairs of nations, even when those affairs involve immense human evil. While God does not instigate evil, He foreknows it and can permit it, sometimes as a consequence of human sin or as a means of divine judgment, as was often the case for Israel's idolatry. Elisha's tears reveal a divine compassion that grieves over the consequences of sin and human depravity, even as God's purposes unfold. This passage challenges simplistic views of divine control, presenting a complex interplay between human free will (Hazael's choice to commit these acts) and divine foreknowledge (God's prior knowledge of these acts). It underscores the reality of human wickedness and the need for divine intervention and restraint.
Reflection and Application
Elisha's tears in the face of foreseen horror offer a profound lesson in empathy and the spiritual burden of knowing God's truth. In a world still marred by violence, injustice, and human depravity, this passage calls believers to cultivate a heart that grieves over suffering, rather than becoming desensitized. It reminds us that while God is sovereign, human choices have real, devastating consequences, and we are called to be agents of righteousness and compassion in a broken world. The prophet's anguish challenges us to confront the reality of evil, not to shy away from it, and to pray earnestly for those who suffer and for the restraint of wickedness. Ultimately, it strengthens our resolve to trust in God's ultimate justice and His promise to one day bring an end to all suffering and evil.
Questions for Reflection
FAQ
Why did Elisha weep when he prophesied to Hazael?
Elisha wept not out of fear for himself, but out of profound sorrow and anguish over the horrific evil he foresaw Hazael would inflict upon the children of Israel. As a prophet, Elisha was given a divine revelation of future events, and this knowledge burdened his heart deeply. His tears signify his compassion for his people and his grief over the immense suffering, bloodshed, and barbarity that lay ahead for them under Hazael's reign. It highlights the emotional toll of carrying God's message, especially when that message involves judgment and widespread human cruelty. Elisha's weeping underscores the compassionate nature of God, who also grieves over the sin and suffering of humanity, even when it is a consequence of their own choices or part of a larger divine plan.
How could God allow such evil, or even foretell it, if He is good?
This question touches on the complex theological issue of divine sovereignty and human free will in the face of evil. The passage demonstrates God's foreknowledge – He knows what will happen, including the wicked choices of individuals like Hazael. It does not necessarily imply that God causes or approves of the evil acts themselves. Instead, God, in His sovereignty, can permit human evil to occur, sometimes as a consequence of sin (Israel's idolatry often led to divine discipline through foreign nations) or as part of a larger, often inscrutable, divine plan. The foretelling of the evil serves several purposes: it demonstrates God's absolute control over history, even over the rise and fall of kings and the actions of wicked men, as seen in Daniel 2:21; it validates the prophet's divine authority; and it can serve as a warning or a call to repentance for the people of God. While the detailed atrocities are horrifying, they reflect the reality of human depravity when unchecked by God's Spirit, and God's ultimate goodness is seen in His eventual deliverance and judgment of all evil.
Christ-Centered Fulfillment
The chilling prophecy of 2 Kings 8:12, with its graphic depiction of human depravity and Elisha's profound sorrow, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Elisha's tears over the future suffering of Israel foreshadow the tears of Jesus, who wept over Jerusalem, knowing the destruction that awaited it due to its rejection of God's salvation, as recorded in Luke 19:41-44. While Hazael was an instrument of suffering, Christ is the ultimate Lamb of God, who takes away the sin of the world, bearing the full weight of human depravity and its consequences on the cross. The prophecy of violence and destruction highlights the depth of human sin, a sin that required a divine solution. Jesus, by His suffering and death, not only paid the penalty for our sins but also triumphed over the spiritual forces of evil that drive such atrocities, as affirmed in Colossians 2:15. He is the King who will ultimately bring an end to all violence, injustice, and suffering, establishing a kingdom where righteousness dwells and where God will wipe away every tear, and death shall be no more, as promised in Revelation 21:4. Thus, the horror of Hazael's actions points to the desperate need for a Savior, a need perfectly met in Christ, who grieved over sin, conquered its power, and promises a future where such evil will be no more.