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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 8:9 captures a critical diplomatic and prophetic encounter as Hazael, a high-ranking official from Damascus, approaches the prophet Elisha. He carries an extraordinary diplomatic gift—forty camel-loads of the finest goods from Syria—and delivers King Benhadad's urgent and vulnerable inquiry about his recovery from a severe illness. This moment not only underscores Elisha's widespread recognition and prophetic authority, even among foreign nations, but also serves as a crucial setup for the dramatic fulfillment of divine prophecy concerning the future of both Syria and Israel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that enrich its meaning and impact. Foreshadowing is paramount, as the introduction of Hazael, a figure previously prophesied to Elijah as an instrument of divine judgment (1 Kings 19:15), immediately alerts the informed reader to the deeper, darker implications of this seemingly benign diplomatic encounter. The detailed description of the "forty camels' burden" functions as Hyperbole or Exaggeration, not to deceive, but to powerfully convey the extraordinary scale of the gift and the king's profound desperation. There is also a striking element of Irony in the powerful pagan king of Syria, a frequent adversary of Israel, humbling himself to seek counsel from a prophet of Yahweh, the God of Israel. This highlights the universal reach of God's power and the recognition of His authority even by those outside His covenant. Finally, the meticulous detailing of Hazael's approach and address reflects the intricate Diplomatic Protocol of the ancient Near East, adding a layer of historical realism and authenticity to the narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
This encounter in 2 Kings 8:9 powerfully illustrates God's sovereign control over all nations and their rulers, even those who do not acknowledge Him. Benhadad's desperate appeal to Elisha, a prophet of Yahweh, underscores the universal human longing for divine intervention in times of crisis, regardless of one's religious or national background. It reveals that God's prophetic voice is not confined to Israel but can reach into the heart of pagan kingdoms, demonstrating His ultimate authority over all earthly powers. The lavish gift, while culturally appropriate, also subtly highlights the human tendency to attempt to "buy" or manipulate divine favor, contrasting sharply with God's grace, which is freely given. Ultimately, this verse sets the stage for the unfolding of divine prophecy, showing how God uses even the actions of foreign kings and their agents to accomplish His purposes, including judgment and the reordering of nations according to His divine plan.
REFLECTION AND APPLICATION
The scene in 2 Kings 8:9, with a powerful foreign king humbling himself to seek a word from God's prophet, offers profound insights for contemporary reflection. It reminds us that human vulnerability, particularly in the face of illness and death, transcends all social, political, or religious boundaries. King Benhadad's desperation, manifested in his extravagant gift, speaks to the innate human desire for answers and control when life unravels. For us, this can be a mirror: do we, in our own crises, turn to God with similar earnestness, or do we first exhaust all other options, or perhaps even try to "bargain" with Him? This passage also highlights the far-reaching influence of God's servants and the recognition of divine authority even in unexpected places. It encourages us to live lives that genuinely reflect God's power and truth, knowing that our witness can impact those far beyond our immediate circles. Finally, it serves as a powerful reminder that God's plans unfold through various means, sometimes involving unlikely individuals and interactions, and that His sovereignty extends over all nations and kings, orchestrating events for His ultimate purposes, even through those who are unaware of their role in His grand design.
Questions for Reflection
FAQ
Why would a foreign king like Benhadad consult Elisha, a prophet of Israel, especially given the historical animosity between their nations?
Answer: Elisha's reputation for powerful miracles and divine insight had clearly spread far beyond Israel's borders. King Benhadad, despite being a pagan ruler and often an adversary of Israel, was facing a life-threatening illness and was desperate for an answer. He likely recognized Elisha's unique connection to a powerful deity, as evidenced by previous events like the healing of Naaman, the Syrian commander, in 2 Kings 5. In the ancient Near East, it was not uncommon for rulers to consult prophets or seers from other nations if they believed those individuals possessed genuine divine power or insight that their own religious figures lacked. Benhadad's action underscores his desperation and the widespread acknowledgment of Elisha's prophetic authority, demonstrating that even powerful pagan rulers would seek divine counsel when their own resources failed.
What was the significance of the "forty camels' burden" of goods Hazael brought?
Answer: The "forty camels' burden" was an extraordinarily lavish and extravagant gift, far exceeding a mere customary offering. It signified King Benhadad's extreme respect for Elisha, his profound desperation, and his earnest desire to secure a favorable outcome or a positive word from the prophet. Damascus was a wealthy trading city, so "every good thing of Damascus" would have included valuable textiles, spices, precious metals, and other luxury items. This immense gift highlighted the high stakes of the king's inquiry and his willingness to expend vast resources to gain Elisha's attention and a potential healing prophecy. It was a diplomatic gesture of immense scale, demonstrating the king's urgency and his profound recognition of Elisha's perceived power, reflecting the common ancient Near Eastern practice of offering significant tribute to secure favor or information from powerful figures.
How does this verse foreshadow future events involving Hazael and the kingdom of Syria?
Answer: This verse is critically important for foreshadowing because it introduces Hazael, who is not just a messenger but a figure destined for a significant and violent role in the history of both Syria and Israel. Unbeknownst to Benhadad or Hazael himself at this moment, Hazael had already been divinely appointed through Elijah's prophecy in 1 Kings 19:15 to become king of Aram and an instrument of God's judgment against Israel. This meeting with Elisha directly precedes Elisha's chilling prophecy to Hazael in 2 Kings 8:11-13, where the prophet weeps as he foresees the atrocities Hazael will commit against Israel. Thus, 2 Kings 8:9 sets the stage for the fulfillment of these prophecies and Hazael's violent ascent to power, which will profoundly impact the political and military landscape of the region for decades to come, demonstrating God's sovereign hand in the rise and fall of nations.
CHRIST-CENTERED FULFILLMENT
The desperate plea of King Benhadad, a foreign ruler, to the prophet Elisha for healing and insight, foreshadows the universal reach of God's ultimate Prophet and King, Jesus Christ. Just as Benhadad, despite his pagan background, recognized a divine authority in Elisha, so too would people from "every good thing" of the nations come to Jesus, seeking not merely physical healing but spiritual restoration and eternal life. The "forty camels' burden" brought by Hazael, an immense material offering, stands in stark contrast to the "gifts" we are called to bring to Christ: not earthly riches, but a repentant heart and faith in His finished work. Jesus, the true Lamb of God who takes away the sin of the world, offers healing and salvation freely, without the need for lavish tributes. His authority transcends all earthly kingdoms and boundaries, as demonstrated by His healing of the Roman centurion's servant and the royal official's son, showing that His compassion and power extend to all who seek Him, regardless of their nationality or past. Ultimately, the sovereignty of God, evident in His orchestration of events through figures like Hazael, culminates in Christ, through whom all nations will one day stream to the mountain of the Lord's house for true light and healing, bringing their "glory and honor" into the New Jerusalem (Revelation 21:24-26).