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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.
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SUMMARY
Second Kings 8:8 details a critical moment where Ben-hadad, the ailing king of Aram (Syria), dispatches his trusted official Hazael to the prophet Elisha in Damascus. Despite being a foreign monarch and an adversary of Israel, Ben-hadad acknowledges Elisha's profound spiritual authority as a "man of God" and seeks divine insight regarding his recovery from a severe illness. This encounter not only underscores the widespread recognition of Elisha's prophetic power but also subtly highlights the sovereign reach of the God of Israel, whose influence transcends national and political boundaries, compelling even powerful gentile rulers to seek His counsel through His chosen servant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices. Irony is profoundly present, as Ben-hadad, a king of Aram and a frequent adversary of Israel, finds himself in a position of humble dependence, seeking a word from the God of Israel through His prophet. This stark contrast highlights God's sovereign reach even over His adversaries. There is also significant foreshadowing, as this seemingly straightforward inquiry sets the stage for Elisha's subsequent, more complex and disturbing prophecy to Hazael, which will reveal Hazael's dark future as a usurper and an oppressor of Israel, ultimately leading to Ben-hadad's demise (as detailed in 2 Kings 8:15). The narrative also employs contrast between the immense earthly power of King Ben-hadad and his ultimate vulnerability to sickness and death, underscoring the universal reality of human mortality and the limitations of human authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage profoundly illustrates the reality of God's universal sovereignty, demonstrating that His influence and knowledge extend far beyond the geographical and religious boundaries of Israel. Even a powerful foreign king, an adversary of God's people, instinctively recognizes the authentic spiritual authority of Yahweh's prophet and seeks divine counsel from Him. This highlights a foundational theological truth: God is not confined to one nation or people, but His power and knowledge are supreme over all creation and all rulers. The king's desperate inquiry also speaks to the enduring human need for divine guidance and assurance, especially in moments of extreme vulnerability and uncertainty. It reminds us that humanity, regardless of status, ultimately faces limitations that only a transcendent power can address, pointing to a universal longing for divine truth and intervention.
REFLECTION AND APPLICATION
King Ben-hadad's desperate plea to Elisha resonates deeply with the universal human experience of confronting illness, uncertainty, and the fragility of life. In moments of profound crisis, the natural inclination is often to seek answers, comfort, and assurance from a higher power. While we no longer have prophets like Elisha to consult directly, the principle of seeking God's will and guidance remains paramount for believers today. We are called to approach God with humility and earnestness, recognizing our limitations and His boundless wisdom. This involves diligent prayer, immersing ourselves in His inspired Word, which is a lamp to our feet and a light to our path (Psalm 119:105), and seeking wise counsel from godly mentors and community. The fact that God's truth reached even a hostile foreign king also serves as a powerful reminder of God's pervasive presence and influence, extending His reach to all people, demonstrating His ultimate control over all things and His desire for all to know Him and find true life in Him.
Questions for Reflection
FAQ
Why would a powerful foreign king like Ben-hadad seek out an Israelite prophet?
Answer: King Ben-hadad, despite his significant political and military power, was facing a severe, life-threatening illness that neither his own physicians nor his national deities could apparently resolve. In the ancient Near East, it was common for rulers to seek out powerful prophets or diviners from other nations if their reputation for divine connection was strong. Elisha had a well-established reputation for performing powerful miracles and speaking directly for Yahweh, a reputation that had clearly spread beyond Israel's borders (e.g., the healing of Naaman, the Aramean commander, in 2 Kings 5). Ben-hadad's action was a pragmatic recognition of Elisha's genuine spiritual authority and the power of the God he served, rather than an act of conversion. He was desperate for an answer that only a true "man of God" could provide.
What was the significance of the "present" Hazael was instructed to take?
Answer: The "present" (Hebrew: minchah) was a significant and customary diplomatic gesture in the ancient world. It was not merely a gift but a substantial offering or tribute, often consisting of valuable goods, as seen later in 2 Kings 8:9, where it is described as "forty camels' burden." Its significance was multifaceted: it demonstrated the king's respect for Elisha's status and power, honored the prophet, and served as a means to gain favor and ensure the seriousness of the king's request was conveyed. It underscored the gravity of the situation and Ben-hadad's desperate hope for a favorable word from the Lord through Elisha, highlighting the cultural norms of seeking an audience with a revered figure.
CHRIST-CENTERED FULFILLMENT
The encounter between King Ben-hadad and the prophet Elisha, where a powerful foreign ruler seeks divine counsel from a "man of God" concerning sickness and mortality, powerfully foreshadows the universal reach and authority of Jesus Christ. Elisha, as God's prophet, served as a conduit for divine revelation and healing, extending God's influence beyond Israel's borders. In Christ, we find the ultimate "Man of God," who is not merely a messenger but the very embodiment of God's presence and power among humanity (John 1:14). Just as Ben-hadad sought Elisha for healing and insight into his fate, so too does all humanity, universally afflicted by the disease of sin and the certainty of death, seek a deliverer. Jesus, the Great Physician, demonstrates absolute authority over all sickness and disease, performing countless miracles of healing during His earthly ministry (Matthew 4:23-24). More profoundly, He conquers death itself through His resurrection, offering eternal life and spiritual healing to all who believe (John 11:25-26). The fact that Ben-hadad, a gentile king, sought Elisha anticipates the New Testament truth that salvation in Christ is not limited to one nation but extends to "every tribe and language and people and nation" (Revelation 5:9), fulfilling God's ancient promise to Abraham that all the families of the earth would be blessed through his offspring (Genesis 12:3). Jesus is the ultimate Prophet, Priest, and King, through whom all humanity can "enquire of the Lord" and find true, lasting recovery from the deepest human ailments of sin and death.