2 Kings 8:13

KJV

And Hazael said, But what, [is] thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.

KJV (with Strong's)

And Hazael {H2371} said {H559}, But what, is thy servant {H5650} a dog {H3611}, that he should do {H6213} this great {H1419} thing {H1697}? And Elisha {H477} answered {H559}, The LORD {H3068} hath shewed {H7200} me that thou shalt be king {H4428} over Syria {H758}.

Complete Jewish Bible

Haza'el said, "But what is your servant? Nothing but a dog! How could he do anything of such magnitude?" Elisha answered, "ADONAI has shown me that you will be king over Aram."

Berean Standard Bible

“But how could your servant, a mere dog, do such a monstrous thing?” said Hazael. And Elisha answered, “The LORD has shown me that you will be king over Aram.”

American Standard Version

And Hazael said, But what is thy servant, who is but a dog, that he should do this great thing? And Elisha answered, Jehovah hath showed me that thou shalt be king over Syria.

Commentary

### SUMMARY
Second Kings 8:13 records the chilling and pivotal exchange between the prophet Elisha and Hazael, a high-ranking Syrian official. In this moment, Hazael responds with feigned humility and disbelief, rhetorically asking if he is a "dog" to commit such atrocities, after Elisha reveals God's foreknowledge that Hazael will not only become king of Syria but also inflict horrific suffering upon Israel. Elisha's concise reply confirms the divine decree of Hazael's ascension, underscoring God's absolute sovereignty over human affairs and the often-unrecognized potential for immense evil within the human heart.

### CONTEXT
* **Literary Context:** This verse serves as the dramatic climax of a significant prophetic encounter that unfolds in the Syrian capital of Damascus. The narrative begins with King Ben-hadad of Aram (Syria) falling gravely ill and sending his trusted official, Hazael, to inquire of Elisha whether he will recover. Elisha's initial, paradoxical response in [2 Kings 8:10](/2_kings/8-10 "2 Kings 8:10 - Elisha's Prophecy to Ben-hadad") states that Ben-hadad "shall surely recover" from his illness, yet "the LORD hath shewed me that he shall surely die." This veiled prophecy hints at the king's impending death by other means. Immediately following, Elisha fixes his gaze on Hazael and weeps, explaining that he foresees the terrible atrocities Hazael will commit against the Israelites once he ascends to power ([2 Kings 8:11-12](/2_kings/8-11-12 "2 Kings 8:11-12 - Elisha Weeps and Prophesies Hazael's Cruelty")). These prophesied acts include burning Israelite strongholds, slaying young men, dashing children, and ripping open pregnant women. Hazael's rhetorical question in verse 13 is his shocked or disingenuous reaction to this horrifying revelation of his own future wickedness, directly preceding his return to Ben-hadad and the king's subsequent murder ([2 Kings 8:14-15](/2_kings/8-14-15 "2 Kings 8:14-15 - Hazael Murders Ben-hadad")). This exchange sets the stage for a period of intense conflict between Aram and Israel, with Hazael becoming a formidable adversary.
* **Historical & Cultural Context:** The period of the Divided Monarchy (roughly 931-722 BCE) was characterized by frequent geopolitical instability, with the Northern Kingdom of Israel often embroiled in conflict with its powerful northern neighbor, Aram (Syria), whose capital was Damascus. Prophets like Elisha were not mere spiritual advisors but active participants in both domestic and international affairs, serving as God's direct spokespersons to kings and nations. Their words often carried immense political weight and divine authority. The term "dog" (Hebrew: _kelev_) in ancient Near Eastern culture was a profoundly derogatory epithet, signifying extreme lowliness, impurity, vileness, or a complete lack of moral restraint. It was often associated with scavenging animals or those utterly without honor or social standing. For Hazael to call himself a "dog" was to express profound self-abasement, either a genuine, albeit fleeting, shock at the idea of such depravity, or, more likely, a calculated display of humility and denial to deflect the prophet's unsettling words. The scene unfolds in Damascus, a major political and economic hub, highlighting the international scope of God's prophetic activity and His sovereignty over all nations.
* **Key Themes:** This verse powerfully illustrates several enduring theological and narrative themes central to the books of Kings. Firstly, it highlights **Divine Sovereignty and Foreknowledge**, demonstrating God's absolute control over history and His ability to foretell the rise of foreign rulers and their actions, even those that are wicked and destructive. Elisha's knowledge comes directly from "the LORD," underscoring that no human power operates outside of God's ultimate plan, as seen in the broader biblical narrative of God raising up nations to judge His people or fulfill His purposes (e.g., [Isaiah 10:5-7](/isaiah/10-5-7 "Isaiah 10:5-7 - God's Use of Assyria as a Rod")). Secondly, it reveals the **Deceitfulness of the Human Heart** and its profound capacity for self-deception and hypocrisy. Hazael's protest, though seemingly humble, contrasts sharply with his swift and brutal fulfillment of the prophecy, tragically demonstrating how individuals often fail to recognize their own potential for immense evil until confronted with opportunity, power, or unchecked ambition, echoing the solemn warning found in [Jeremiah 17:9](/jeremiah/17-9 "Jeremiah 17:9 - The Deceitfulness of the Heart"). Finally, it reaffirms **Prophetic Authority and Divine Revelation**, as Elisha, speaking God's word, accurately predicts future events, solidifying his role as a true messenger of the Lord whose words are certain to come to pass.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hazael (Hebrew, _Chăzâʼêl'_):** This proper name, meaning "God has seen," is profoundly ironic in this context. While the name suggests divine observation, Hazael's actions reveal his profound moral blindness and depravity. The name itself, however, subtly underscores the theme of God's foreknowledge and His active "seeing" of future events, including the rise of this specific individual and the atrocities he would commit.
* **Dog (Hebrew, _keleb'_):** This term (H3611) is a potent expression of contempt and debasement in ancient Near Eastern culture. To refer to oneself as a "dog" was to imply utter lowliness, impurity, and a complete lack of moral standing or honor, often associated with scavenging animals or those of the lowest social strata. It suggests a creature of base instincts, devoid of self-control or ethical boundaries. Hazael's use of this word is meant to convey that he is far too humble and morally upright to commit the horrific acts Elisha describes, contrasting sharply with the savagery of the deeds themselves.
* **Great (Hebrew, _gâdôwl'_):** This adjective (H1419), meaning "great (in any sense)," is used here to describe the "thing" Hazael is prophesied to do. While "great" can imply positive magnitude, in this context, it emphasizes the enormity, severity, and horrific scale of the predicted evil—burning cities, slaying young men, dashing children, and ripping open pregnant women ([2 Kings 8:12](/2_kings/8-12 "2 Kings 8:12 - Elisha's Prophecy of Hazael's Cruelty")). The use of "great" here makes Hazael's feigned disbelief or genuine shock at the idea of such depravity all the more ironic and tragic, as he would indeed perform "great" acts of wickedness.
* **Shewed me (Hebrew, _râʼâh'_):** This verb (H7200), specifically the Hiphil form _hir'ani_ ("caused me to see"), indicates that Elisha's knowledge is not speculation, human insight, or a guess, but a direct, divine revelation. The Lord "caused me to see" or "revealed to me" the future events. This highlights the supernatural origin of the prophecy and underscores its certainty and inevitability, reinforcing God's active involvement and sovereign control in the affairs of nations and individuals.

#### Verse Breakdown
* **"And Hazael said, But what, [is] thy servant a dog, that he should do this great thing?":** Hazael's rhetorical question serves as his immediate and powerful reaction to Elisha's prophecy of his future wickedness. The introductory phrase "But what" (וּמָה, _u-mah_) expresses a profound sense of incredulity, protest, or even indignation. By calling himself a "dog," Hazael attempts to distance himself from the prophesied atrocities, either through genuine shock at the depth of depravity described or, more likely given his subsequent actions, through feigned humility and a denial of his own capacity for such immense evil. He implies that such heinous acts are beneath even the lowest of men, certainly beneath him, a high-ranking official.
* **"And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.":** Elisha's response is stark, concise, and unyielding. He does not engage with Hazael's rhetorical protest, moral indignation, or self-abasement. Instead, he simply reiterates and reaffirms the core of the divine revelation: "The LORD hath shewed me that thou shalt be king over Syria." This direct confirmation of Hazael's future kingship implicitly validates the entire prophecy, including the terrible acts that will accompany his reign. Elisha's focus remains solely on the divine origin and certainty of the message, leaving no room for doubt or denial about Hazael's destiny and the devastating consequences that would follow.

#### Literary Devices
The verse employs several powerful literary devices that enhance its dramatic and theological impact. **Rhetorical Question** is prominently featured in Hazael's "is thy servant a dog, that he should do this great thing?" This question is not posed to elicit information but to express a strong emotional reaction—whether genuine disbelief, feigned humility, or an attempt to deflect the prophecy's weight and moral implications. **Irony** permeates Hazael's protest; his self-description as a "dog" and his apparent shock at the idea of committing "great things" of evil stands in stark contrast to his swift and brutal fulfillment of Elisha's prophecy ([2 Kings 8:14-15](/2_kings/8-14-15 "2 Kings 8:14-15 - Hazael Murders Ben-hadad")), revealing a profound human capacity for self-deception or hypocrisy. The entire exchange serves as powerful **Foreshadowing**, as Elisha's words definitively predict Hazael's future reign and the immense suffering he will inflict upon Israel, setting the stage for subsequent historical events recorded in the books of Kings. Finally, the phrase "The LORD hath shewed me" highlights **Divine Revelation**, emphasizing that Elisha's knowledge is not his own human insight but a direct, authoritative communication from God, lending ultimate certainty and inevitability to the prophecy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the tension between divine sovereignty and human responsibility. God's foreknowledge of Hazael's future actions, including his rise to power and his horrific deeds, does not negate Hazael's moral culpability. Rather, it demonstrates that even the most wicked acts of humanity fall within the purview of God's overarching plan, which He uses to accomplish His purposes, sometimes through judgment or the testing of His people. The narrative challenges us to grapple with the mystery of how God can foreknow and even declare future evil without being the author of that evil. It underscores that human choices, though free, are not outside the boundaries of divine providence, and that God remains ultimately in control of history, even amidst human depravity.

* [Proverbs 16:9](/proverbs/16-9 "Proverbs 16:9 - The Lord Directs Our Steps")
* [Romans 9:17-18](/romans/9-17-18 "Romans 9:17-18 - God's Sovereignty Over Pharaoh")
* [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Redemptive Purpose in Evil")

### REFLECTION AND APPLICATION
The exchange in [2 Kings 8:13](/2_kings/8-13 "2 Kings 8:13 - Hazael's Protest and Elisha's Confirmation") serves as a sobering mirror, inviting us to examine the depths of our own hearts. Hazael's initial protest, whether genuine or feigned, reminds us of the human tendency to deny our capacity for sin or to believe ourselves immune to temptations that seem "too great" or too vile. Yet, the swift fulfillment of Elisha's prophecy underscores that given opportunity, power, or unchecked desires, the fallen human heart is capable of profound wickedness. This passage calls us to cultivate radical humility, acknowledging our inherent sinfulness and our constant need for God's grace and transforming power. It challenges us to not merely dismiss the potential for evil in others but to diligently guard our own hearts, recognizing that true righteousness comes not from self-assessment but from dependence on God. Furthermore, it offers comfort in the face of global turmoil, reminding us that even when wicked leaders rise and chaos seems to reign, God remains sovereign, working His purposes through all circumstances, ultimately for His glory and the good of His people.

#### Questions for Reflection
* **How do I respond when confronted with my own potential for sin or moral failure, particularly concerning actions I might consider "beneath" me?**
* **In what ways might I be tempted to deny or minimize my own capacity for "great things" of evil, rather than humbly acknowledging my fallen nature?**
* **How does the sovereignty of God in this passage comfort or challenge me regarding current world events, especially the actions of seemingly ungodly leaders?**
* **What does it mean to truly humble myself before God, acknowledging my dependence on Him for righteousness and moral strength, rather than relying on my own self-perception?**

### FAQ
**Was Hazael genuinely shocked or feigning humility when he called himself a "dog"?**

Answer: While his initial reaction might have contained an element of shock at the enormity of the prophesied atrocities, Hazael's subsequent actions—his immediate return to Ben-hadad and the king's murder ([2 Kings 8:14-15](/2_kings/8-14-15 "2 Kings 8:14-15 - Hazael Murders Ben-hadad")), followed by his brutal reign against Israel ([2 Kings 10:32-33](/2_kings/10-32-33 "2 Kings 10:32-33 - Hazael's Oppression of Israel"); [2 Kings 13:3](/2_kings/13-3 "2 Kings 13:3 - Hazael's Continued Oppression"), [2 Kings 13:22](/2_kings/13-22 "2 Kings 13:22 - Hazael's Oppression Confirmed"))—strongly suggest that his protest was either feigned humility or a profound act of self-deception. The term "dog" was a common derogatory term, and his rhetorical question was likely a strategic or instinctive attempt to distance himself from the horrifying deeds Elisha described, perhaps even to avoid suspicion. The narrative implies that the capacity for such wickedness was indeed within him, waiting for the opportunity of power to unleash it.

**Does this passage imply God forces people to do evil, or that Hazael had no choice?**

Answer: No, this passage does not imply that God forces people to do evil. Instead, it highlights God's foreknowledge and sovereignty over human actions, even wicked ones, without negating human responsibility. God reveals what Hazael *will* do, not what He *makes* Hazael do. Hazael's choices to murder Ben-hadad and brutalize Israel remain his own, and he is morally accountable for them. However, his actions fall within God's overarching plan, which often uses human evil to achieve divine purposes, such as judging a sinful nation or fulfilling prophetic warnings. This is a profound mystery of divine providence, where God's ultimate control over history does not diminish human freedom or culpability, as seen in the story of Joseph and his brothers in [Genesis 50:20](/genesis/50-20 "Genesis 50:20 - God's Redemptive Purpose in Evil"). This passage affirms God's ultimate control over history, even amidst human depravity.

### CHRIST-CENTERED FULFILLMENT
While Hazael's story is a dark account of human depravity and the fulfillment of a prophecy of destruction, it ultimately points to the greater King, Jesus Christ, and the fulfillment of God's redemptive plan. Hazael's ascent to power, foretold by God, brought immense suffering and death, revealing the destructive nature of unredeemed human ambition and the fallen human heart. In stark contrast, Jesus, the true King over all creation, did not grasp for power or cling to His divine prerogatives but emptied Himself, taking on the very form of a servant (a status far lower than a "dog" in human estimation), and humbling Himself even to death on a cross ([Philippians 2:6-8](/philippians/2-6-8 "Philippians 2:6-8 - Christ's Humiliation and Exaltation")). He became "despised and rejected by mankind, a man of suffering, and familiar with pain" (as prophesied in [Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")), effectively taking on the "dog" status of humanity's sin and curse, so that we might be elevated and reconciled to God. Elisha's prophecy of Hazael's kingship demonstrates God's sovereignty over earthly rulers and the course of history; yet, the ultimate display of God's sovereignty is seen in Christ, through whom "all things were created... and in him all things hold together" ([Colossians 1:16-17](/colossians/1-16-17 "Colossians 1:16-17 - Christ's Supremacy and Creation")). Jesus is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), a King who brings salvation, healing, and eternal life, not destruction, thereby fulfilling God's ultimate purpose for humanity and reversing the curse brought by human sin and the reign of death. He is the King whose reign brings true justice and peace, unlike any earthly ruler.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 17:43

And the Philistine said unto David, [Am] I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods.

1 Kings 19:15

And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael [to be] king over Syria:

2 Samuel 9:8

And he bowed himself, and said, What [is] thy servant, that thou shouldest look upon such a dead dog as I [am]?

Psalms 22:20

Deliver my soul from the sword; my darling from the power of the dog.

Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Psalms 22:16

For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet.

2 Kings 8:10

And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die.