Another Jehoram Reigns in Judah

      16Now in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then the king of Judah, Jehoram the son of Jehoshaphat king of Judah became king. 17He was thirty-two years old when he became king, and he reigned eight years in Jerusalem. 18He walked in the way of the kings of Israel, just as the house of Ahab had done, for the daughter of Ahab became his wife; and he did evil in the sight of the LORD. 19However, the LORD was not willing to destroy Judah, for the sake of David His servant, since He had promised him to give a lamp to him through his sons always.

      20In his days Edom revolted from under the hand of Judah, and made a king over themselves. 21Then Joram crossed over to Zair, and all his chariots with him. And he arose by night and struck the Edomites who had surrounded him and the captains of the chariots; but his army fled to their tents. 22So Edom revolted against Judah to this day. Then Libnah revolted at the same time. 23The rest of the acts of Joram and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah?

Ahaziah Succeeds Jehoram in Judah

      24So Joram slept with his fathers and was buried with his fathers in the city of David; and Ahaziah his son became king in his place.

      25In the twelfth year of Joram the son of Ahab king of Israel, Ahaziah the son of Jehoram king of Judah began to reign. 26Ahaziah was twenty-two years old when he became king, and he reigned one year in Jerusalem. And his mother’s name was Athaliah the granddaughter of Omri king of Israel. 27He walked in the way of the house of Ahab and did evil in the sight of the LORD, like the house of Ahab had done, because he was a son-in-law of the house of Ahab.

      28Then he went with Joram the son of Ahab to war against Hazael king of Aram at Ramoth-gilead, and the Arameans wounded Joram. 29So King Joram returned to be healed in Jezreel of the wounds which the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel because he was sick.

Parallel Verses

New American Standard Bible (©1995)
Then Elisha said to him, "Go, say to him, 'You will surely recover,' but the LORD has shown me that he will certainly die."

GOD'S WORD® Translation (©1995)
Elisha replied, "Tell him that he will get better, although the LORD has shown me that he is actually going to die."

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

Douay-Rheims Bible
And Eliseus said to him: Go tell him: Thou shalt recover: bat the Lord hath shewn me that he shall surely die.

Darby Bible Translation
And Elisha said to him, Go, say to him, Thou wilt certainly recover. But Jehovah has shewn me that he shall certainly die.

English Revised Version
And Elisha said unto him, Go, say unto him, Thou shalt surely recover; howbeit the LORD hath shewed me that he shall surely die.

Webster's Bible Translation
And Elisha said to him, Go, say to him, Thou mayest certainly recover: but the LORD hath showed me, that he shall surely die.

World English Bible
Elisha said to him, "Go, tell him, 'You shall surely recover;' however Yahweh has shown me that he shall surely die."

Young's Literal Translation
And Elisha saith unto him, 'Go, say, Thou dost certainly not revive, seeing Jehovah hath shewed me that he doth surely die.'

Cross References

2 Kings 8:14 So he departed from Elisha and returned to his master, who said to him, "What did Elisha say to you?" And he answered, "He told me that you would surely recover."

2 Kings 8:15 On the following day, he took the cover and dipped it in water and spread it on his face, so that he died. And Hazael became king in his place.

Commentary

Matthew Henry's Whole Bible Commentary

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, 1 Ki. 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, v. 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 (ch. 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 (ch. 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 (v. 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 (v. 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, v. 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 (v. 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 (v. 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, Eccl. 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, Mt. 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 (v. 14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (v. 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, v. 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 Ki. 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.

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Bible Browser

Hazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel …
George Milligan—Men of the Bible; Some Lesser-Known

The Fall of the House of Ahab
[This chapter is based on 1 Kings 21; 2 Kings 1.] The evil influence that Jezebel had exercised from the first over Ahab continued during the later years of his life and bore fruit in deeds of shame and violence such as have seldom been equaled in sacred history. "There was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up." Naturally of a covetous disposition, Ahab, strengthened and sustained in wrongdoing by Jezebel, had followed …
Ellen Gould White—The Story of Prophets and Kings

The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament