Elisha Predicts Evil from Hazael

      7Then Elisha came to Damascus. Now Ben-hadad king of Aram was sick, and it was told him, saying, “The man of God has come here.” 8The king said to Hazael, “Take a gift in your hand and go to meet the man of God, and inquire of the LORD by him, saying, ‘Will I recover from this sickness?’” 9So Hazael went to meet him and took a gift in his hand, even every kind of good thing of Damascus, forty camels’ loads; and he came and stood before him and said, “Your son Ben-hadad king of Aram has sent me to you, saying, ‘Will I recover from this sickness?’” 10Then Elisha said to him, “Go, say to him, ‘You will surely recover,’ but the LORD has shown me that he will certainly die.” 11He fixed his gaze steadily on him until he was ashamed, and the man of God wept. 12Hazael said, “Why does my lord weep?” Then he answered, “Because I know the evil that you will do to the sons of Israel: their strongholds you will set on fire, and their young men you will kill with the sword, and their little ones you will dash in pieces, and their women with child you will rip up.” 13Then Hazael said, “But what is your servant, who is but a dog, that he should do this great thing?” And Elisha answered, “The LORD has shown me that you will be king over Aram.” 14So 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.” 15On 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.

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)
Now the king was talking with Gehazi, the servant of the man of God, saying, "Please relate to me all the great things that Elisha has done."

GOD'S WORD® Translation (©1995)
The king was talking to Gehazi, the servant of the man of God. He said, "Please tell me about all the great things Elisha has done."

King James Bible
And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.

Douay-Rheims Bible
And the king talked with Giezi, the servant of the man of God, saying: Tell me all the great things that Eliseus hath done.

Darby Bible Translation
And the king was talking with Gehazi, the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha has done.

English Revised Version
Now the king was talking with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.

Webster's Bible Translation
And the king talked with Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done.

World English Bible
Now the king was talking with Gehazi the servant of the man of God, saying, "Please tell me all the great things that Elisha has done."

Young's Literal Translation
And the king is speaking unto Gehazi, servant of the man of God, saying, 'Recount, I pray thee, to me, the whole of the great things that Elisha hath done.'

Cross References

2 Kings 4:12 Then he said to Gehazi his servant, "Call this Shunammite." And when he had called her, she stood before him.

2 Kings 5:20 But Gehazi, the servant of Elisha the man of God, thought, "Behold, my master has spared this Naaman the Aramean, by not receiving from his hands what he brought. As the LORD lives, I will run after him and take something from him."

2 Kings 8:3 At the end of seven years, the woman returned from the land of the Philistines; and she went out to appeal to the king for her house and for her field.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 8

The passages of story recorded in this chapter oblige us to look back. I. We read before of a Shuuammite woman that was a kind benefactor to Elisha; now here we are told how she fared the better for it, afterwards, in the advice Elisha gave her, and the favour the king showed her for his sake (v. 1-6). II. We read before of the designation of Hazael to be king of Syria (1 Ki. 19:15), and here we have an account of his elevation to that throne and the way he forced for himself to it, by killing his master (v. 7-15). III. We read before of Jehoram's reigning over Judah in the room of his father Jehoshaphat (1 Ki. 22:50), now here we have a short and sad history of his short and wicked reign (v. 16-24), and the beginning of the history of the reign of his son Ahaziah (v. 25-29).

Verses 1-6

Here we have,

I. The wickedness of Israel punished with a long famine, one of God's sore judgments often threatened in the law. Canaan, that fruitful land, was turned into barrenness, for the iniquity of those that dwelt therein. The famine in Samaria was soon relieved by the raising of that siege, but neither that judgment nor that mercy had a due influence upon them, and therefore the Lord called for another famine; for when he judgeth he will overcome. If less judgments do not prevail to bring men to repentance, he will send greater and longer; they are at his beck, and will come when he calls for them. He does, by his ministers, call for reformation and obedience, and, if those calls be not regarded, we may expect he will call for some plague or other, for he will be heard. This famine continued seven years, as long again as that in Elijah's time; for if men will walk contrary to him, he will heat the furnace yet hotter.

II. The kindness of the good Shunammite to the prophet rewarded by the care that was taken of her in that famine; she was not indeed fed by miracle, as the widow of Sarepta was, but, 1. She had notice given her of this famine before it came, that she might provide accordingly, and was directed to remove to some other country; any where but in Israel she would find plenty. It was a great advantage to Egypt in Joseph's time that they had notice of the famine before it came, so it was to this Shunammite; others would be forced to remove at last, after they had long borne the grievances of the famine, and had wasted their substance, and could not settle elsewhere upon such good terms as she might that went early, before the crowd, and took her stock with her unbroken. It is our happiness to foresee an evil, and our wisdom, when we foresee an evil, and our wisdom, when we foresee it, to hide ourselves. 2. Providence gave her a comfortable settlement in the land of the Philistines, who, though subdued by David, yet were not wholly rooted out. It seems the famine was peculiar to the land of Israel, and other countries that joined close to them had plenty at the same time, which plainly showed the immediate hand of God in it (as in the plagues of Egypt, when they distinguished between the Israelites and the Egyptians) and that the sins of Israel, against whom this judgment was directly levelled, were more provoking to God than the sins of their neighbours, because of their profession of relation to God. You only have I known, therefore will I punish you, Amos 3:2. Other countries had rain when they had none, were free from locusts and caterpillars when they were eaten up with them; for some think this was the famine spoken of, Joel 1:3, 4. It is strange that when there was plenty in the neighbouring countries there were not those that made it their business to import corn into the land of Israel, which might have prevented the inhabitants from removing; but, as they were befooled with their idolatries, so they were infatuated even in the matters of their civil interest.

III. Her petition to the king at her return, favoured by the seasonableness of her application to him. 1. When the famine was over she returned out of the land of the Philistines; that was no proper place for an Israelite to dwell any longer than there was a necessity for so doing, for there she could not keep her new moons and her sabbaths as she used to do in her own country, among the schools of the prophets, ch. 4:23. 2. At her return she found herself kept out of the possession of her own estate, it being either confiscated to the exchequer, seized by the lord, or usurped in her absence by some of the neighbours; or perhaps the person she had entrusted with the management of it proved false, and would neither resign it to her nor come to an account with her for the profits: so hard is it to find a person that one can put a confidence in in a time of trouble, Prov. 25:19; Mic. 7:5. 3. She made her application to the king himself for redress; for, it seems (be it observed to his praise), he was easy of access, and did himself take cognizance of the complaint of his injured subjects. Time was when she dwelt so securely among her own people that she had no occasion to be spoken for to the king, or to the captain of the host (ch. 4:13); but now her own familiar friends, in whom she trusted, proved so unjust and unkind that she was glad to appeal to the king against them. Such uncertainty there is in the creature that that may fail us which we most depend upon and that befriend us which we think we shall never need. 4. She found the king talking with Gehazi about Elisha's miracles, v. 4. It was his shame that he needed now to be informed concerning them, when he might have acquainted himself with them as they were done from Elisha himself, if he had not been wiling to shut his eyes against the convincing evidence of his mission; yet it was his praise that he was now better disposed, and would rather talk with a leper that was capable of giving a good account of them than continue ignorant of them. The law did not forbid all conversation with lepers, but only dwelling with them. There being then no priests in Israel, perhaps the king, or some one appointed by him, had the inspection of lepers, and passed the judgment upon them, which might bring him acquainted with Behazi. 5. This happy coincidence befriended both Behazi's narrative and her petition. Providence is to be acknowledged in ordering the circumstances of events, for sometimes those that are minute in themselves prove of great consequence, as this did, for, (1.) It made the king ready to believe Gehazi's narrative when it was thus confirmed by the persons most nearly concerned: "This is the woman, and this her son; let them speak for themselves," v. 5. Thus did God even force him to believe what he might have had some colour to question if he had only had Gehazi's word for it, because he was branded for a liar, witness his leprosy. (2.) It made him ready to grant her request; for who would not be ready to favour one whom heaven had thus favoured, and to support a life which was given once and again by miracle? In consideration of this the king gave orders that her land should be restored to her and all the profits that were made of it in her absence. If it was to himself that the land and profits had escheated, it was generous and kind to make so full a restitution; he would not (as Pharaoh did in Joseph's time) enrich the crown by the calamities of his subjects. If it was by some other person that her property was invaded, it was an act of justice in the king, and part of the duty of his place, to give her redress, Ps. 82:3, 4; Prov. 31:9. It is not enough for those in authority that they do no wrong themselves, but they must support the right of those that are wronged.

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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