Text -- 2 Kings 8:1-15 (NET)

Elisha Again Helps the Shunammite Woman

8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, for the Lord has decreed that a famine will overtake the land for seven years.” 8:2 So the woman did as the prophet said. She and her family went and lived in the land of the Philistines for seven years. 8:3 After seven years the woman returned from the land of the Philistines and went to ask the king to give her back her house and field. 8:4 Now the king was talking to Gehazi, the prophet’s servant, and said, “Tell me all the great things which Elisha has done.” 8:5 While Gehazi was telling the king how Elisha had brought the dead back to life, the woman whose son he had brought back to life came to ask the king for her house and field. Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!” 8:6 The king asked the woman about it, and she gave him the details. The king assigned a eunuch to take care of her request and ordered him, “Give her back everything she owns, as well as the amount of crops her field produced from the day she left the land until now.”

Elisha Meets with Hazael

8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king was told, “The prophet has come here.” 8:8 So the king told Hazael, “Take a gift and go visit the prophet. Request from him an oracle from the Lord. Ask him, ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. He took along a gift, as well as forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, King Ben Hadad of Syria, has sent me to you with this question, ‘Will I recover from this sickness?’” 8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ but the Lord has revealed to me that he will surely die.” 8:11 Elisha just stared at him until Hazael became uncomfortable. Then the prophet started crying. 8:12 Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.” 8:13 Hazael said, “How could your servant, who is as insignificant as a dog, accomplish this great military victory?” Elisha answered, “The Lord has revealed to me that you will be the king of Syria.” 8:14 He left Elisha and went to his master. Ben Hadad asked him, “What did Elisha tell you?” Hazael replied, “He told me you would surely recover.” 8:15 The next day Hazael took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s face until he died. Then Hazael replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 8:1

In any convenient place out of the land of Israel.

Wesley: 2Ki 8:1

Hath appointed to bring a famine. This expression intimates, that all afflictions are sent by God, and come at his call or command.

Wesley: 2Ki 8:1

A double time to the former famine under Elijah, which is but just, because they were still incorrigible under all the judgments of God, and the powerful ministry of Elisha.

Wesley: 2Ki 8:3

Which having been forsaken by her, were possessed by her kindred.

Wesley: 2Ki 8:4

Formerly his servant. The law did not forbid conversing with lepers, but only dwelling with them.

Wesley: 2Ki 8:8

In his health he bowed down in the house of Rimmon; but now he tends to enquire of the God of Israel. Among other instances of the change of mens minds by affliction or sickness, this is one; that it often gives them other thoughts of God's ministers, and teacheth them to value those whom they before hated and despised.

Wesley: 2Ki 8:9

He who before persecuted him as an enemy, now in his extremity honours him like a father.

Wesley: 2Ki 8:10

Here is no contradiction: for the first words contain an answer to Benhadad's question, shall I recover? To which the answer is, thou mayest, notwithstanding thy disease, which is not mortal. The latter words contain the prophet's addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause.

Wesley: 2Ki 8:11

The prophet fixed his eyes upon Hazael.

Wesley: 2Ki 8:11

'Till Hazael was ashamed, as apprehending the prophet discerned something of an evil and shameful nature in him.

Wesley: 2Ki 8:13

So fierce, barbarous, and inhuman.

Wesley: 2Ki 8:13

And when thou shalt have power in thy hand, thou wilt discover that bloody disposition, and that hatred against God's people, which now lies hid from others, and possibly from thyself.

Wesley: 2Ki 8:15

So closely, that he choaked him therewith.

JFB: 2Ki 8:1

Rather "had spoken." The repetition of Elisha's direction to the Shunammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chapters 5 and 6.

JFB: 2Ki 8:1

All such calamities are chastisements inflicted by the hand of God; and this famine was to be of double duration to that one which happened in the time of Elijah (Jam 5:17) --a just increase of severity, since the Israelites still continued obdurate and incorrigible under the ministry and miracles of Elisha (Lev 26:21, Lev 26:24, Lev 26:28).

JFB: 2Ki 8:2

Their territory was recommended to her from its contiguity to her usual residence; and now that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less offensive to the king of Israel than going to sojourn in Judah.

JFB: 2Ki 8:3

In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated by the crown. No statute in the law of Moses ordained that alienation. But the innovation seems to have been adopted in Israel.

JFB: 2Ki 8:4-6

Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elisha, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Shunammite's son when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to afford her every facility in the recovery of her family possession out of the hands of the occupier.

JFB: 2Ki 8:7-8

He was directed thither by the Spirit of God, in pursuance of the mission formerly given to his master in Horeb (1Ki 19:15), to anoint Hazael king of Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire the issue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration for the service.

JFB: 2Ki 8:9

The present, consisting of the rarest and most valuable produce of the land, would be liberal and magnificent. But it must not be supposed it was actually so large as to require forty camels to carry it. The Orientals are fond of display, and would, ostentatiously, lay upon forty beasts what might very easily have been borne by four.

JFB: 2Ki 8:9

So called from the established usage of designating the prophet "father." This was the same Syrian monarch who had formerly persecuted him (see 2Ki 6:13-14).

JFB: 2Ki 8:10

There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry [2Ki 8:9]. The second part was intended for Hazael, who, like an artful and ambitious courtier, reported only as much of the prophet's statement as suited his own views (compare 2Ki 8:14).

JFB: 2Ki 8:11

That is, Hazael. The steadfast, penetrating look of the prophet seemed to have convinced Hazael that his secret designs were known. The deep emotions of Elisha were justified by the horrible atrocities which, too common in ancient warfare, that successful usurper committed in Israel (2Ki 10:32; 2Ki 13:3-4, 2Ki 13:22).

JFB: 2Ki 8:15

A coverlet. In the East, this article of bedding is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. It has been supposed by many doubtful that Hazael purposely murdered the king. But it is common for Eastern people to sleep with their faces covered with a mosquito net; and, in some cases of fever, they dampen the bedclothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favorable to his instant elevation to the throne.

Clarke: 2Ki 8:1

Then spake Elisha - As this is the relation of an event far past, the words should be translated, "But Elisha had spoken unto the woman whose son he had restored unto life; and the woman had arisen, and acted according to the saying of the man of God, and had gone with her family, and had sojourned in the land of the Philistines seven years."What is mentioned in these two verses happened several years before the time specified in the third verse. See the observations at the end of the preceding chapter, 2Ki 7:17 (note).

Clarke: 2Ki 8:4

The king talked with Gehazi - This is supposed to have happened before the cleansing of Naaman, for is it likely that the king would hold conversation with a leprous man; or that, knowing Gehazi had been dismissed with the highest disgrace from the prophet’ s service, he could hold any conversation with him concerning his late master, relative to whom he could not expect him to give either a true or impartial account

Some think that this conversation might have taken place after Gehazi became leprous; the king having an insatiable curiosity to know the private history of a man who had done such astonishing things: and from whom could he get this information, except from the prophet’ s own confidential servant? It agrees better with the chronology to consider what is here related as having taken place after the cure of Naaman. As to the circumstance of Gehazi’ s disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile.

Clarke: 2Ki 8:5

This is the woman, and this is her son, whom Elisha restored to life - This was a very providential occurrence in behalf of the Shunammite. The relation given by Gehazi was now corroborated by the woman herself; the king was duly affected, and gave immediate orders for the restoration of her land.

Clarke: 2Ki 8:7

Elisha came to Damascus - That he might lead Gehazi to repentance; according to Jarchi and some others.

Clarke: 2Ki 8:8

Take a present in thine hand - But what an immense present was this-forty camels’ burden of every good thing of Damascus! The prophet would need to have a very large establishment at Damascus to dispose of so much property.

Clarke: 2Ki 8:10

Thou mayest certainly recover: howbeit the Lord hath showed me that he shall surely die - That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed nor appointed the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life.

Clarke: 2Ki 8:11

He settled his countenance steadfastly - Of whom does the author speak? Of Hazael, or of Elisha? Several apply this action to the prophet: he had a murderer before him and he saw the bloody acts he was about to commit, and was greatly distressed; but he endeavored to conceal his feelings: at last his face reddened with anguish, his feelings overcame him, and he burst out and wept

The Septuagint, as it stands in the Complutensian and Antwerp Polyglots, makes the text very plain: Και ἑστη Αζαηλ κατα πρωσοπον αυτου, και παρεθηκεν ενωπιον αυτου δωρα, ἑως ῃσχυνετο· και εκλαυσεν ὁ ανθρωπος του Θεου, And Hazael stood before his face, and he presented before him gifts till he was ashamed; and the man of God wept

The Codex Vaticanus, and the Codex Alexandrinus, are nearly as the Hebrew. The Aldine edition agrees in some respects with the Complutensian; but all the versions follow the Hebrew.

Clarke: 2Ki 8:12

I know the evil that thou wilt do - We may see something of the accomplishment of this prediction, 2Ki 10:32, 2Ki 10:33; 2Ki 13:3, 2Ki 13:7.

Clarke: 2Ki 8:13

But what, is thy servant a dog, that he should do this great things - I believe this verse to be wrongly interpreted by the general run of commentators. It is generally understood that Hazael was struck with horror at the prediction; that these cruelties were most alien from his mind; that he then felt distressed and offended at the imputation of such evils to him; and yet, so little did he know his own heart, that when he got power, and had opportunity, he did the whole with a willing heart and a ready hand. On the contrary, I think he was delighted at the prospect; and his question rather implies a doubt whether a person so inconsiderable as he is shall ever have it in his power to do such great, not such evil things; for, in his sight, they had no turpitude. The Hebrew text stands thus: כי מה עבדך הכלב כי יעשה הדבר הגדול הזה ki mah abdecha hakkeleb , ki yaaseh haddabar haggadol hazzeh ? "But, what! thy servant, this dog! that he should do this great work!"Or, "Can such a poor, worthless fellow, such a dead dog, [ ὁ κυων ὁ τεθνηκως, Sept.], perform such mighty actions? thou fillest me with surprise."And that this is the true sense, his immediate murder of his master on his return fully proves. "Our common version of these words of Hazael,"as Mr. Patten observes, "has stood in the front of many a fine declamation utterly wide of his real sentiment. His exclamation was not the result of horror; his expression has no tincture of it; but of the unexpected glimpse of a crown! The prophet’ s answer is plainly calculated to satisfy the astonishment he had excited. A dog bears not, in Scripture, the character of a cruel, but of a despicable animal; nor does he who is shocked with its barbarity call it a Great deed."- David Vindicated.

Clarke: 2Ki 8:15

A thick cloth - The versions, in general, understand this of a hairy or woollen cloth

Clarke: 2Ki 8:15

So that he died - He was smothered, or suffocated.

Defender: 2Ki 8:15

Hazael proceeded to implement Elisha's prophecy (2Ki 8:13) by murdering Ben-hadad and usurping his throne. However, he is mentioned on Assyrian inscriptions as "a nobody," even though he reigned for some forty years."

TSK: 2Ki 8:1

am 3113, bc 891

whose son : 2Ki 4:18, 2Ki 4:31-35

sojourn : Gen 12:10, Gen 26:1, Gen 47:4; Rth 1:1

the Lord : Gen 41:25, Gen 41:28, Gen 41:32; Lev 26:19, Lev 26:20, Lev 26:26; Deu 28:22-24, Deu 28:38-40; 1Ki 17:1, 1Ki 18:2; Psa 105:16, Psa 107:34; Hag 1:11; Luk 21:11, Luk 21:22; Act 11:28

called for a famine : Jer 25:29

seven years : Gen 41:27; 2Sa 21:1, 2Sa 24:13; Luk 4:25

TSK: 2Ki 8:2

with : 1Ti 5:8

land : Jdg 3:3; 1Sa 27:1-3

TSK: 2Ki 8:3

am 3119, bc 885, 2Ki 8:6, 2Ki 4:13, 2Ki 6:26; 2Sa 14:4; Psa 82:3, Psa 82:4; Jer 22:16; Luk 18:3-5

TSK: 2Ki 8:4

the king : As it appears not likely that the king would hold conversation with a leprous man; or, that, knowing Gehazi had been dismissed with the highest disgrace from the prophet’ s service, he would talk with him concerning his late master; some have supposed that this happened before the cleansing of Naaman. But it agrees better with the chronology to consider it as having taken place after that event; the king, probably, having an insatiable curiosity to know the private history of a man who had done such astonishing things. As to the circumstances of Gehazi’ s disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile.

Gehazi : 2Ki 5:20-27, 2Ki 7:3, 2Ki 7:10

Tell : Mat 2:8; Luk 9:9, Luk 23:8; Joh 9:27; Act 24:24

all the great : 2Ki 2:14, 2Ki 2:20-22, 2Ki 2:24, 2Ki 3:14-16, 2Ki 4:3-6, 2Ki 4:16, 2Ki 4:17, 2Ki 5:14, 2Ki 5:27, 2Ki 6:6, 2Ki 6:9-12, 2Ki 6:17-20, 2Ki 6:32; 2Ki 7:1, 2Ki 7:16-20

TSK: 2Ki 8:5

he had restored : 2Ki 4:35

the woman : Rth 2:3; Est 5:14, Est 6:11, Est 6:12; Pro 16:9; Ecc 9:11; Mat 10:29, Mat 10:30; Act 8:27-40; Rom 8:31

My lord : 2Ki 6:12, 2Ki 6:26; 1Sa 26:17; Psa 145:1

TSK: 2Ki 8:6

officer : or, eunuch, 2Ki 9:32; Gen 37:36; 1Ch 28:1 *marg.

Restore all : Deu 22:2; Jdg 11:13; 2Sa 9:7; Pro 16:7, Pro 21:1

TSK: 2Ki 8:7

Deu 33:1; 1Ki 13:1

Damascus : Gen 14:15; 1Ki 11:24; Isa 7:8

Benhadad : 2Ki 6:24; 1Ki 15:18, 1Ki 20:1, 1Ki 20:34

The man of God : 2Ki 1:9, 2Ki 1:10, 2Ki 2:15, 2Ki 6:12

is come : Jdg 16:2; Act 17:6

TSK: 2Ki 8:8

Hazael : 1Ki 19:15

Take : 2Ki 5:5; 1Sa 9:7; 1Ki 14:3

inquire : 2Ki 1:2, 2Ki 1:6, 2Ki 3:11-13; 1Ki 14:1-4; Luk 13:23; Act 16:30

TSK: 2Ki 8:9

Hazael : 1Ki 19:15

with him : Heb. in his hand, 2Ki 5:5

Thy son Benhadad : 2Ki 6:21, 2Ki 13:14, 2Ki 16:7; 1Sa 25:8; Phm 1:14

TSK: 2Ki 8:10

Thou mayest : 1Ki 22:15

the Lord : 2Ki 8:13; Gen 41:39; Jer 38:21; Eze 11:25; Amo 3:7, Amo 7:1, Amo 7:4, Amo 7:7, Amo 8:1; Zec 1:20; Rev 22:1

he shall surely die : 2Ki 8:15, 2Ki 1:4, 2Ki 1:16; Gen 2:17; Eze 18:13

TSK: 2Ki 8:11

stedfastly : Heb. and set it

wept : Gen 45:2; Psa 119:136; Jer 4:19, Jer 9:1, Jer 9:18, Jer 13:17, Jer 14:17; Luk 19:41; Joh 11:35; Act 20:19, Act 20:31; Rom 9:2; Phi 3:18

TSK: 2Ki 8:12

my Lord : 2Ki 4:28; 1Ki 18:13

the evil : 2Ki 10:32, 2Ki 10:33, 2Ki 12:17, 2Ki 13:3, 2Ki 13:7; Amo 1:3, Amo 1:4

dash : 2Ki 15:16; Psa 137:8, Psa 137:9; Isa 13:16, Isa 13:18; Hos 10:14, Hos 13:16; Amo 1:3-5, Amo 1:13; Nah 3:10

TSK: 2Ki 8:13

a dog : 1Sa 17:43; 2Sa 9:8; Psa 22:16, Psa 22:20; Isa 56:10, Isa 56:11; Mat 7:6; Phi 3:2; Rev 22:15

he should do : Jer 17:9; Mat 26:33-35

The Lord : 2Ki 8:10; 1Ki 19:15; Mic 2:1

TSK: 2Ki 8:14

He told me : 2Ki 8:10, 2Ki 5:25; Mat 26:16

TSK: 2Ki 8:15

And it came : 2Ki 8:13; 1Sa 16:12, 1Sa 16:13, 1Sa 24:4-7, 1Sa 24:13, 1Sa 26:9-11; 1Ki 11:26-37

on the morrow : Psa 36:4; Mic 2:1

that he took a thick cloth : There is a considerable degree of ambiguity in this passage. The pronoun he is generally referred to Hazael; but Dr. Geddes and others are decidedly of the opinion, that we should understand by it Ben-hadad; who, encouraged by the favourable answer of Elisha, as reported by Hazael, adopted a violent remedy to allay the heat of his fever, and put over his face the keever , or fly-net. (See note on 1Sa 19:13), dipped in water, which suddenly checked the perspiration, and occasioned his death.

so that he died : 2Ki 9:24, 2Ki 15:10-14, 2Ki 15:25, 2Ki 15:30; 1Ki 15:28, 1Ki 16:10, 1Ki 16:18; Isa 33:1

Hazael : 2Ki 8:13; 1Ki 19:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 8:1

The famine here recorded, and the conversation of the monarch with Gehazi, must have been anterior to the events related in 2 Kings 5 since we may be sure that a king of Israel would not have entered into familiar conversation with a confirmed leper. The writer of Kings probably col ected the miracles of Elisha from various sources, and did not always arrange them chronologically. Here the link of connection is to be found in the nature of the miracle. As Elisha on one occasion prophesied plenty, so on another he had prophesied a famine.

Called for a famine - A frequent expression (compare the marginal references). God’ s "calling for"anything is the same as His producing it (see Eze 36:29; Rom 4:17).

Barnes: 2Ki 8:2

The country of the Philistines - the rich low grain-growing plain along the seacoast of Judah - was always a land of plenty compared with the highlands of Palestine. Moreover, if food failed there, it was easily imported by sea from the neighboring Egypt.

Barnes: 2Ki 8:3

During the Shunammite’ s absence in Philistia, her dwelling and her grain-fields had been appropriated by some one who refused to restore them. She therefore determined to appeal to the king. Such direct appeals are common in Oriental countries. Compare 2Ki 6:26; 2Sa 14:4; 1Ki 3:16.

Barnes: 2Ki 8:6

A certain officer - literally, "a certain eunuch"(margin). Eunuchs were now in common use at the Samaritan court (compare 2Ki 9:32). They are ascribed to the court of David in Chronicles 1Ch 28:1; and we may conjecture that they were maintained by Solomon. But otherwise we do not find them in the kingdom of Judah until the time of Hezekiah Isa 56:3-4.

Barnes: 2Ki 8:7

The hour had come for carrying out the command given by God to Elijah (marginal reference "e"), and by him probably passed on to his successor. Elisha, careless of his own safety, quitted the land of Israel, and proceeded into the enemy’ s country, thus putting into the power of the Syrian king that life which he had lately sought so eagerly 2Ki 6:13-19.

The man of God - The Damascenes had perhaps known Elisha by this title from the time of his curing Naaman. Or the phrase may be used as equivalent to "prophet,"which is the title commonly given to Elisha by the Syrians. See 2Ki 6:12. Compare 2Ki 5:13.

Barnes: 2Ki 8:8

Hazael was no doubt a high officer of the court. The names of Hazael and Benhadad occur in the Assyrian inscription on the Black Obelisk now in the British Museum. Both are mentioned as kings of Damascus, who contended with a certain Shalmaneser, king of Assyria, and suffered defeat at his hands. In one of the battles between this king and Benhadad, "Allah of Jezreel"is mentioned among the allies of the latter. This same Shalmaneser took tribute from Jehu. This is the point at which the Assyrian records first come in direct contact with those of the Jews.

Barnes: 2Ki 8:9

Every good thing of Damascus - Probably, besides rich robes and precious metals, the luscious wine of Helbon, which was the drink of the Persian kings, the soft white wool of the anti-Libanus Eze 27:18, damask coverings of couches Amo 3:12, and numerous manufactured articles of luxury, which the Syrian capital imported from Tyre, Egypt, Nineveh, and Babylon. Forty camels were laden with it, and this goodly caravan paraded the streets of the town, conveying to the prophet the splendid gift designed for him. Eastern ostentation induces donors to make the greatest possible show of their gifts, and each camel would probably bear only one or two articles.

Thy son Ben-hadad - A phrase indicative of the greatest respect, no doubt used at the command of Benhadad in order to dispose the prophet favorably toward him. Compare 2Ki 6:21.

Barnes: 2Ki 8:10

Translate - "Go, say unto him, Thou shalt certainly live: howbeit the Lord hath showed me that he shall certainly die."i. e.,"Say to him, what thou hast already determined to say, what a courtier is sure to say (compare 1Ki 22:15), but know that the fact will be otherwise."

Barnes: 2Ki 8:11

That is, "And he (Elisha) settled his conntenance, and set it (toward Hazael), until he (Hazael) was ashamed."Elisha fixed on Hazael a long and meaning look, until the latter’ s eyes fell before his, and his cheek flushed. Elisha, it would seem, had detected the guilty thought that was in Hazael’ s heart, and Hazael perceived that he had detected it. Hence the "shame."

Barnes: 2Ki 8:12

The evil that thou wilt do - The intention is not to tax Hazael with special cruelty, but only to enumerate the ordinary horrors of war, as it was conducted among the Oriental nations of the time. Compare the marginal references.

Barnes: 2Ki 8:13

But what, is thy servant a dog? - This is a mistranslation, and conveys to the English reader a sense quite different from that of the original. Hazael’ s speech runs thus - "But what is thy servant, this dog, that he should do this great thing?"He does not shrink from Elisha’ s words, or mean to say that he would be a dog, could he act so cruelly as Elisha predicts he will. On the contrary, Elisha’ s prediction has raised his hopes, and his only doubt is whether so much good fortune ("this great thing") can be in store for one so mean. "Dog"here, as generally (though not always) in Scripture, has the sense of "mean,""low,""contemptible."

Barnes: 2Ki 8:14

Hazael omitted the clause by which Elisha had shown how those words were to be understood. He thus deceived his master, while he could flatter himself that he had not uttered a lie.

Barnes: 2Ki 8:15

A thick cloth - Probably, a cloth or mat placed between the head and the upper part of the bedstead, which in Egypt and Assyria was often so shaped that pillows (in our sense) were unnecessary.

The objection that Elisha is involved in the guilt of having suggested the deed, has no real force or value. Hazael was no more obliged to murder Benhadad because a prophet announced to him that he would one day be king of Syria, than David was obliged to murder Saul because another prophet anointed him king in Saul’ s room 1Sa 16:1-13.

Poole: 2Ki 8:1

Then: this particle of time may be understood either particularly and definitely of the time next following the former history, or more generally and indefinitely (as it is frequently used) of the time in which Elisha and this Shunammitish woman lived. Possibly this might happen before the history of Naaman, 2Ki 5 , or at least before the siege of Samaria, 2Ki 6 ; but this is not certain.

Unto the woman expressing his gratitude for her former kindnesses, by taking special care for her preservation.

Wheresoever thou canst sojourn in any convenient place out of the land of Israel.

Hath called for a famine i.e. hath appointed to bring a famine, or a great scarcity of provisions. This expression intimates that all afflictions are sent by God, and come at his call or command.

Seven years a double time to the former famine under Elijah, Jam 5:17 , which is but just and reasonable, because they were still obstinate and incorrigible under all the severe and succeeding judgments of God, and under the powerful ministry of Elisha, who confirmed his doctrine by glorious miracles. See Lev 26:21,24,28 .

Poole: 2Ki 8:2

Either because that was near her lands and dwelling, which she thought she might have an eye to, when occasion required; or because there was more plenty than in Judah; or because she knew that her going to dwell in Judah would be very displeasing to the king of Israel, whose favour she was like to need hereafter. Nor was there now that danger of idolatry from the Philistines as there had been formerly, because their power and influence was now grown inconsiderable, and probably many of the Jews and Israelites lived among them. And this land, though bordering upon Israel, was free from this famine, that it might appear that this was a special hand and judgment of God upon the Israelites for their idolatry, and for their unprofitableness under all the means of grace which now they plentifully enjoyed by Elisha and many other prophets; which the Philistines not enjoying, their sin was much less, and therefore their present condition was better.

Poole: 2Ki 8:3

Which having been forsaken by her, were possessed by her kindred, or others, who had obtained them from the king, and now intended to keep the possession of them.

Poole: 2Ki 8:4

Quest How could the king speak with Gehazi, who was a leper?

Answ Either the king might speak with him at a convenient distance, it being usual for others to discourse with lepers, as 2Ki 7:8 Mat 8:2 Luk 17:12 ; or his leprosy might be of that sort which was not infectious; or, if his leprosy was such as made him yet to be unclean, the king’ s great curiosity might easily prevail with him to break a ceremonial law, who made no scruple of violating God’ s moral law.

Poole: 2Ki 8:5

The woman was by God’ s wonderful and gracious providence brought thither in the most advantageous season.

Poole: 2Ki 8:6

The king asked the woman concerning the truth of Gehazi’ s relation.

Poole: 2Ki 8:7

To Damascus either to the city, or rather to the kingdom, of Damascus, by comparing 2Ki 8:9 ; as Samaria, which properly was the name of the city, is sometimes the name of the kingdom; of which See Poole "1Ki 13:32" . Hither he came by the special direction of the Spirit, and under God’ s protection, upon the errand here following.

Poole: 2Ki 8:8

Take a present in thine hand by which he thought to purchase his favour, and the healing of his disease.

Poole: 2Ki 8:9

Forty camels’ burden Hazael carried the more noble present, hoping, as his master did, to get some interest in the prophet and advantage to himself by it. Whether the prophet received it or not, is not here mentioned; but it is most probable he did not, from his former practice, 2Ki 5 and because the reasons which then swayed him were still of the same force.

Son Ben-hadad: he who before persecuted him as an enemy, 2Ki 6:13,14 , now in his extremity honours him like a father.

Poole: 2Ki 8:10

Here is no contradiction; for the first words contain an answer to Ben-hadad’ s question, 2Ki 8:8 ,

Shall I recover of this disease? To which the answer is, Thou mayest or shalt recover , i.e. notwithstanding thy disease, which is not mortal, and shall not take away thy life. The latter words contain the prophet’ s explication of or addition to that answer, which is, that he should die, not by the power of his disease, but by some other cause. But it is observable, that in the Hebrew text it is lo, the adverb, which signifies not; which though most affirm to be put for to, the pronoun, signifying to him; yet others take it as it lies, and translate the words thus, Say, Thou shalt not recover; for the Lord hath showed me that he shall surely die . Or, according to the former reading, the first words may be taken interrogatively, Say unto him, Shalt thou indeed recover ? (as thou dost flatter thyself:) no; (which negation is implied in the very question, and gathered from the following words;) for the Lord hath showed me that he shall surely die .

Poole: 2Ki 8:11

He settled his countenance stedfastly the prophet fixed his eyes upon Hazael.

Until he was ashamed either till the prophet was ashamed to look any longer upon him; or till Hazael was ashamed, as apprehending that the prophet suspected or discerned something extraordinary and of an evil and shameful nature in him. The Hebrew words are ambiguous, and may indifferently be referred to either of them; but they seem more properly to belong to Hazael, because it follows, by way of distinction, the man of God wept.

Poole: 2Ki 8:12

So here was a double cause of his grief and tears, the evil of sin in Hazael, and the evil of suffering upon Israel.

Poole: 2Ki 8:13

Is thy servant a dog? either so vile and unworthy, as this expression is used, 2Sa 3:8 9:8 ; or so impudent, for which dogs are noted; or so fierce, and barbarous, and inhuman. Compare Psa 22:16,20 59:6 .

Thou shalt be king over Syria and then thou shalt have power in thy hand, thou wilt discover that bloody disposition, and that hatred against God’ s people, which now lies hid from others, and possibly from thyself; and therefore with the kingdom thou wilt inherit their cruel dispositions.

Poole: 2Ki 8:14

He represents the prophet’ s answer by halves, that by his master’ s security he might have the fitter opportunity to execute his reasonable design.

Poole: 2Ki 8:15

Spread it on his face pretending, it may be, to cool his immoderate heat with it; but applying it so closely, that he choked him therewith; by which artifice his death seemed to be natural, there being no signs of a violent death upon his body. And this he the more boldly attempted, because the prophet’ s prediction made him confident of the success.

Hazael reigned in his stead having the favour of the people, and of the men of war.

Haydock: 2Ki 8:1

Famine. God disposes of all things. (Calmet) ---

Famine, &c., are his executioners. (Du Hamel) ---

This dreadful visitation took place before the siege of Samaria, (Salien) and had even commenced when Eliseus raise the child to life; (chap. iv. 38.) so that we might translate, "Eliseus had spoken," &c. (Calmet)

Haydock: 2Ki 8:3

Lands, which others had seized. (Du Hamel)

Haydock: 2Ki 8:4

Giezi was not yet infected; (Salien; Menochius) or if he was, (Haydock) the king spoke to him at a distance, overcoming his natural repugnance, in order to know some particulars of the life of Eliseus. (Calmet) ---

This he would more readily do, if Giezi had brought the glad tidings of plenty. (Tirinus) ---

Providence ordered that he should be present at this time, that he might bear witness to the woman. (Calmet)

Haydock: 2Ki 8:6

Restore. " Restituere est possessorem facere fructusque reddere. " (Caius.) ---

Some think that the lands had been confiscated to the king, as being abandoned; or his authority was requisite, at least, to make the present occupiers give them up.

Haydock: 2Ki 8:7

Damascus, the territory, (ver. 8.) to announce the king's death, and to anoint Hazael, as God had ordered Elias, 3 Kings xix. 15. (Calmet) ---

Sick, at the ill success of his late expedition. (Josephus) (Tirinus)

Haydock: 2Ki 8:9

Camels. It does not appear that Eliseus rejected these presents. (Menochius) ---

Thy son. The kings of Israel and Juda styled the prophet father, and this title was given by Christians of antiquity to bishops and priests.

Haydock: 2Ki 8:10

Tell him: Thou shalt recover. By these words the prophet signified that the king's disease was not mortal: and that he would recover, if no violence were used. Or he might only express himself in this manner, by way of giving Hazael to understand that he knew both what he would say and do; that he would indeed tell the king he should recover, but would be himself the instrument of his death. (Challoner) -- The imperative is often used for the future tense. (Gloss iii. 3.) (John ii. 19.) The present Hebrew reads, "Thou shalt not live: for," &c., which removes the difficulty. But the Chaldean, Septuagint, Syriac, &c., agree with the Vulgate, (Calmet) as the Protestant version also does. "Thou mayst certainly recover, howbeit the Lord," &c. (Haydock) ---

Lo, "not," in the Hebrew text, seems however preferable to the marginal reading, lu, "to him." This mistake has been sometimes made elsewhere, and ought to be carefully examined. (Kennicott, 1 Paralipomenon xi. 20.)

Haydock: 2Ki 8:11

Blush. This may be referred either to Hazael, who was astonished at the words and looks of the prophet, (Haydock) or to Eliseus. (Menochius) ---

Septuagint (Complutensian) , "and Hazael stood before his face, and he displayed the presents before him, till he blushed, and the," &c. Though this has the appearance of a gloss, it is perhaps more conformable to the Hebrew and to an ancient Greek version. (Calmet) ---

Protestants, "he settled his countenance steadfastly, until he was ashamed."

Haydock: 2Ki 8:13

A dog. He speaks with indignation, as if he could not be so brutal; (Tirinus) or he could not yet think that he should be king. (Calmet) ---

He afterwards proved as cruel as the prophet had signified, chap. x. 32., and Amos i. 3. (Calmet)

Haydock: 2Ki 8:15

Blanket. Hebrew macber, a word which the Septuagint retain. (Haydock) ---

It denotes a hairy coverlet, pillow, &c. Tiberius and Frederic II met with the like fate. (Calmet) ---

some think that Hazael was only guilty of imprudence; (Menochius) or that Benadad killed himself; as the Hebrew might be rendered, if the sequel did not evince that his death was caused by Hazael's malice. (Calmet) ---

He might pretend that the wet cloth would give Benadad refreshment. (Haydock) ---

But it would bring on present death, with most exquisite torture. (Tirinus) ---

The names of both these kings were in great veneration among the Syrians, who paid them divine honours. (Josephus, [Antiquities?] ix. 4.) ---

Perhaps they might not know that the latter had been guilty of such a base murder. (Haydock)

Gill: 2Ki 8:1

Then spoke Elisha unto the woman (whose son he had restored to life),.... His hostess at Shunem, 2Ki 4:8 the following he said to her, not after the famine in Samaria, but before it, as some circumstances show:

saying, arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn; with the greatest safety to her person and property, and with the least danger to her moral and religious character:

for the Lord hath called for a famine, and it shall also come upon the land seven years: which Jarchi says was the famine that was in the days of Joel; it was, undoubtedly, on account of the idolatry of Israel, and was double the time of that in the days of Elijah.

Gill: 2Ki 8:2

And the woman arose, and did after the saying of the man of God,.... Whose words she had reason to believe; she having a son given to her according to his word, and this restored to life, when dead, through his intercession:

and she went with her household, and sojourned in the land of the Philistines; which was not far from her native place, and where there was plenty of food, and she could have as free an exercise of her religion as in the idolatrous kingdom of Israel.

Gill: 2Ki 8:3

And it came to pass, at the seven years end, that the woman returned out of the land of the Philistines,.... Either hearing that the famine was over, or believing that it was, the time being expired the prophet fixed for it:

and she went forth to cry unto the king for her house, and for her land; which her nearest relations in her absence had seized upon, as heirs to them; or those in whose hands she had intrusted them refused, upon her return, to deliver them to her; or the king's officers had seized upon them for him, as forfeited to the crown by her going out of the land without leave; and now she needed a friend to speak for her to the king, which, in time past, she had no occasion for, and thought she never should, see 2Ki 4:13.

Gill: 2Ki 8:4

And the king talked with Gehazi the servant of the man of God,.... Elisha's servant, just at the same time the woman made her application to him; so that this was before he was dismissed from the service of the prophet, and consequently before the affair of Naaman's cure, and so before the siege of Samaria:

saying, tell me, I pray thee, all the great things that Elisha hath done; the miracles he wrought, as the dividing of the waters of Jordan, and healing those near Jericho; the affair of procuring water for the armies of the three kings in Edom he needed not to relate, since Jehoram was an eyewitness thereof; the next was the multiplying the widow's cruse of oil, when he in course came to those that were done for the Shunammite woman.

Gill: 2Ki 8:5

And it came to pass, as he was telling the king how he had restored a dead body to life,.... Which was the Shunammite's son:

that, behold, the woman whose son he had restored to life cried to the king for her house, and for her land; came and presented her petition to the king at that very instant:

and Gehazi said, my lord, O king, this is the woman, and this is her son, whom Elisha restored to life; the very person I am speaking of.

Gill: 2Ki 8:6

And when the king asked the woman, she told him,.... The whole affair; how that she had a son according to the word of Elisha, when she had been barren, and her husband old; that this child was struck with sickness, and died; and that the prophet, through his prayers, restored it to life:

so the king appointed unto her a certain officer; the word signifies an "eunuch": him he ordered to attend upon her, and assist her, and see to it that she was put into the possession of her house and land:

saying, restore all that was her's, and all the fruits of the field, since the day that she left the land, even till now; not only her house and land, but all the rent, profits, and dues arising from thence during the time of her absence: the Jews except the rent of her house.

Gill: 2Ki 8:7

And Elisha came to Damascus,.... On what account, and when, is not certain, whether to convert Gehazi, as say the Jews ^d; or to confirm Naaman in the true religion he professed, for which he might be dismissed from his office, since another man was made general of the Syrian army; or on account of the famine; or rather it may be to anoint, or, however, to declare that Hazael would be king of Syria; see 1Ki 19:15,

and Benhadad the king of Syria was sick; at the time he came thither, where his palace was, and now a Mahometan temple; a very extraordinary building, according to Benjamin the Jew ^e:

and it was told him, saying, the man of God is come hither; the famous prophet in Israel, Elisha, through whom Naaman his general had been cured of his leprosy, of whom he had heard so much.

Gill: 2Ki 8:8

And the king said to Hazael,.... The captain general of his army:

take a present in thine hand, and go and meet the man of God, who, perhaps, was not as yet come into the city, only into the region of Damascus: or rather "with thee"; so the Vulgate Latin and Arabic versions; and which Noldius ^f approves of, since a burden of forty camels, 2Ki 8:9 could not be carried in the hand:

and inquire of the Lord by him, saying, shall I recover of this disease? he did not desire him to pray the Lord that he might recover, only was curious to know whether he should or not, see 2Ki 1:2.

Gill: 2Ki 8:9

So Hazael went to meet him, and took a present with him,.... As was usual when a prophet or seer was consulted, see 1Sa 9:7.

even of every good thing of Damascus; which was a very fruitful place, and had abundance of gardens and orchards in it, which yielded excellent fruit, and of such it is probable the present consisted, and which was large:

even forty camels' burden: which, as they are strong creatures, will bear a great deal. Abarbinel thinks, bread, flesh, and wine, and fowls, were in the present, but not gold, silver, and raiment, which the prophet had refused to take of Naaman; the Jews have a fable, that there was a precious stone in it, worth all the good things of Damascus:

and came and stood before him, and said, thy son Benhadad, king of Syria, hath sent me to thee, saying, shall I recover of this disease? he calls him his son, in veneration of the prophet as a father, as such men were called.

Gill: 2Ki 8:10

And Elisha said unto him, go, say unto him, thou mayest certainly recover,.... That is, of the disease; and there was not only a probability that he might recover of it, it not being a mortal one, but a certainty that he should not die of it, as he did not, but die a violent death, which the prophet predicts in the next clause; though some take these words not as a command, what he should say, but as a prediction of what he would say; that he would go and tell him he should certainly recover, because he would not discourage him, though the prophet assures him in the next clause that he should die: there is a various reading of these words; we follow the marginal reading, but the textual reading is, "say, thou shall not certainly recover", or "in living live"; which agrees with what follows:

howbeit or "for"

the Lord hath showed me, that he shall surely die; though not of that sickness, nor a natural death, but a violent one, and that by the hand of this his servant, though he does not express it.

Gill: 2Ki 8:11

And he settled his countenance steadfastly,.... Refrained himself as much as possible, that he might not weep, as some Jewish writers interpret it; or, as others, he turned his face on one side, and covered it with his hands, that Hazael might not see him weep; or rather he set his face on Hazael, and looked at him so wistly:

until he was ashamed; that is, Hazael; the prophet looked him out of countenance:

and the man of God wept; at the thought of what calamities the man before him, he looked on, would be the cause of in Israel, as the following words show.

Gill: 2Ki 8:12

And Hazael said, Why weepeth my lord?.... Imagining it was for the death of Benhadad he had predicted, for which he could see no reason; of the title, "my lord", see 1Ki 18:7.

and he answered, because I know the evil that thou wilt do unto the children of Israel; which he foresaw by a spirit of prophecy; and Israel being his own people, he sympathized in their calamities before they came:

their strong holds wilt thou set on fire; which should be taken by him, see 2Ki 10:32

and their young men wilt thou slay with the sword; in battle:

and wilt dash their children; against rocks and stones, or stone walls, or upon the ground, floor, or pavement, as was usual in war ^g, see Psa 137:9,

and rip up their women with child: which was the height of barbarity and cruelty. Ben Gersom and Ben Melech interpret this of breaking down the walls of fortified cities, built strong, like hills and mountains; but this is supposed in the first clause.

Gill: 2Ki 8:13

And Hazael said, but what, is thy servant a dog, that he should do this great thing?.... What dost thou take me to be, a vile, impudent, fierce, and cruel creature, as a dog, to be guilty of so great inhumanity and barbarity as this? or what is thy servant? a dog, a mean abject creature, of no power and authority, incapable of doing such great things spoken of? to which sense not only what is predicted of him, said to be great, inclines, but what follows:

and Elisha answered, the Lord hath showed me that thou shall be king over Syria; and that thou shalt have power enough to do this; this declaration, according to Ben Gersom, was the anointing of him, predicted 1Ki 19:15.

Gill: 2Ki 8:14

So he departed from Elisha, and came to his master,.... Benhadad king of Syria:

who said to him, what said Elisha to thee? concerning his recovery, which was the thing uppermost in his mind, and he was eagerly desirous to know how it would be:

and he answered, he told me that thou shouldest surely recover; which was false; for he only said that he "might", and not that he should; and he concealed what he also declared, that though he might recover of his disease, yet that he should surely die in another way.

Gill: 2Ki 8:15

And it came to pass on the morrow,.... In such haste was Hazael to be king, as the prophet said he would be:

that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died; not that Benhadad took or ordered such a cloth to be dipped and laid on his own face, to allay the violent heat in him; but Hazael did this, and perhaps under such a pretence; but his real design was to strike in the heat, or suffocate him; for such a thick cloth, one of the bedclothes, made of goats' hair, as is supposed, being dipped in water, would suck in a great deal; and being laid on his face, would press hard, and he not able to throw it off, it would let in much water into his mouth and nostrils, and suffocate him, without leaving any marks of violence, which might render his death suspicious:

and Hazael reigned in his stead; having an interest in the army, of which he was general, and perhaps had done some exploits which had recommended him to the regard of the people.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 8:1

¹ tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”

NET Notes: 2Ki 8:2

¹ tn Heb “and the woman got up and did according to the word of the man of God.”

NET Notes: 2Ki 8:3

¹ tn Heb “and went out to cry out to the king for her house and her field.”

NET Notes: 2Ki 8:4

¹ tn Heb “man of God’s.”

NET Notes: 2Ki 8:5

¹ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

³ tn Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.”

sn The legal background of the situation is uncertain. For a discussion of possibilities, see M. Cogan and H. Tadmor, II Kings (AB), 87-88.

NET Notes: 2Ki 8:6

¹ tn Heb “and the king asked the woman and she told him.”

² tn Heb “and he assigned to her an official, saying.”

NET Notes: 2Ki 8:7

¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

² tn Heb “man of God” (also a second time in this verse and in v. 11).

NET Notes: 2Ki 8:8

¹ tn The Hebrew text also has “in your hand.”

² tn Heb “Inquire of the Lord through him, saying.”

NET Notes: 2Ki 8:9

¹ tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.

² tn The Hebrew text also has “in his hand.”

³ tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”

⁴ sn The words “your son” emphasize the king’s respect for the prophet.

⁵ tn Heb “saying.”

NET Notes: 2Ki 8:10

¹ tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, lo’) recover” In this case the vav beginning the next clause should be translated, “for, because.” The marginal reading (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.” In this case the vav (ו) beginning the next clause should be translated, “although, but.” The Qere has the support of some medieval Hebrew mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, “You will surely recover.” It is possible that a scribe has changed לוֹ, “to him,” to לֹא, “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. Another possibility is that a scribe has decided to harmonize Elisha’s message with Hazael’s words in v. 14. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.

NET Notes: 2Ki 8:11

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”

NET Notes: 2Ki 8:13

¹ tn Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests.

² tn Heb “The Lord has shown me you [as] king over Syria.”

NET Notes: 2Ki 8:14

¹ tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.

² tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.

NET Notes: 2Ki 8:15

¹ tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.

² tn Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.

Geneva Bible: 2Ki 8:1

Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou ^{( a )} canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.

^{( a )} Where you can find a convenient place to dwell, where there is plenty.

Geneva Bible: 2Ki 8:3

And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth ^{( b )} to cry unto the king for her house and for her land.

^{( b )} That is, to complain of them who had taken her possessions while she was absent.

Geneva Bible: 2Ki 8:5

And it came to pass, as he was telling ^{( c )} the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.

^{( c )} God's wonderful providence appears in this, that he caused the king to desire to hear him, whom before he contemned and also hereby prepared an entrance to the poor widows suit.

Geneva Bible: 2Ki 8:6

And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the ^{( d )} fruits of the field since the day that she left the land, even until now.

^{( d )} The king caused that to be justly restored which was wrongfully withheld from her.

Geneva Bible: 2Ki 8:9

So Hazael went to meet him, and took a present with him, even of every ^{( e )} good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?

^{( e )} Of all the chiefest and precious things of the country.

Geneva Bible: 2Ki 8:10

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

^{( f )} Meaning that he would recover of this disease: but he knew that this messenger Hazael would slay him to obtain the kingdom.

Geneva Bible: 2Ki 8:13

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

^{( g )} That I should be without all humanity and pity.

Geneva Bible: 2Ki 8:15

And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and ^{( h )} spread [it] on his face, so that he died: and Hazael reigned in his stead.

^{( h )} Under pretence to refresh or ease him, he suffocated him with his cloak.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 8:1-29

1 The Shunammite, having left her country seven years, to avoid the forewarned famine, for Elisha's miracle's sake has her land restored by the king.

7 Hazael, being sent with a present by Ben-hadad to Elisha at Damascus, after he had heard the prophecy, kills his master, and succeeds him.

16 Jehoram's wicked reign in Judah.

20 Edom and Libnah revolt.

23 Ahaziah succeeds Jehoram.

25 Ahaziah's wicked reign.

28 He visits Joram, being wounded, at Jezreel.

MHCC: 2Ki 8:1-6

The kindness of the good Shunammite to Elisha, was rewarded by the care taken of her in famine. It is well to foresee an evil, and wisdom, when we foresee it, to hide ourselves if we lawfully may do so. When the famine was over, she returned out of the land of the Philistines; that was no proper place for an Israelite, any longer than there was necessity for it. Time was when she dwelt so securely among her own people, that she had no occasion to be spoken for to the king; but there is much uncertainty in this life, so that things or persons may fail us which we most depend upon, and those befriend us which we think we shall never need. Sometimes events, small in themselves, prove of consequence, as here; for they made the king ready to believe Gehazi's narrative, when thus confirmed. It made him ready to grant her request, and to support a life which was given once and again by miracle.

MHCC: 2Ki 8:7-15

Among other changes of men's minds by affliction, it often gives other thoughts of God's ministers, and teaches to value the counsels and prayers of those whom they have hated and despised. It was not in Hazael's countenance that Elisha read what he would do, but God revealed it to him, and it fetched tears from his eyes: the more foresight men have, the more grief they are liable to. It is possible for a man, under the convictions and restraints of natural conscience, to express great abhorrence of a sin, yet afterwards to be reconciled to it. Those that are little and low in the world, cannot imagine how strong the temptations of power and prosperity are, which, if ever they arrive at, they will find how deceitful their hearts are, how much worse than they suspected. The devil ruins men, by saying they shall certainly recover and do well, so rocking them asleep in security. Hazael's false account was an injury to the king, who lost the benefit of the prophet's warning to prepare for death, and an injury to Elisha, who would be counted a false prophet. It is not certain that Hazael murdered his master, or if he caused his death it may have been without any design. But he was a dissembler, and afterwards proved a persecutor to Israel.

Matthew Henry: 2Ki 8:1-6

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, Amo 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, Joe 1:3, Joe 1:4. 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, 2Ki 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, Pro 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 (2Ki 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, 2Ki 8:4. 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,"2Ki 8:5. 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, Psa 82:3, Psa 82:4; Pro 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.

Matthew Henry: 2Ki 8:7-15

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, 1Ki 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, 2Ki 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 (2Ki 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 (2Ki 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 (2Ki 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 (2Ki 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, 2Ki 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 (2Ki 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 (2Ki 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 (2Ki 8:14): He told me thou shouldst certainly recover. This was abominably false; he told him he should die (2Ki 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, 2Ki 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.

Keil-Delitzsch: 2Ki 8:1-2

Elisha's Influence Helps the Shunammite to the Possession of her House and Field. - 2Ki 8:1, 2Ki 8:2. By the advice of Elisha, the woman whose son the prophet had restored to life (2Ki 4:33) had gone with her family into the land of the Philistines during a seven years' famine, and had remained there seven years. The two verses are rendered by most commentators in the pluperfect, and that with perfect correctness, for they are circumstantial clauses, and ותּקם is merely a continuation of דּבּר , the two together preparing the way for, and introducing the following event. The object is not to relate a prophecy of Elisha of the seven years' famine, but what afterwards occurred, namely, how king Joram was induced by the account of Elisha's miraculous works to have the property of the Shunammite restored to her upon her application. The seven years' famine occurred in the middle of Joram's reign, and the event related here took place before the curing of Naaman the Syrian (2 Kings 5), as is evident from the fact that Gehazi talked with the king (2Ki 8:4), and therefore had not yet been punished with leprosy. But it cannot have originally stood between 2Ki 4:37 and 2Ki 4:38, as Thenius supposes, because the incidents related in 2Ki 4:38-44 belong to the time of this famine (cf. 2Ki 4:38), and therefore precede the occurrence mentioned here. By the words, "the Lord called the famine, and it came seven years"(sc., lasting that time), the famine is described as a divine judgment for the idolatry of the nation.

Keil-Delitzsch: 2Ki 8:3

When the woman returned to her home at the end of the seven years, she went to the king to cry, i.e., to invoke his help, with regard to her house and her field, of which, as is evident from the context, another had taken possession during her absence.

Keil-Delitzsch: 2Ki 8:4

And just at that time the king was asking Gehazi to relate to him the great things that Elisha had done; and among these he was giving an account of the restoration of the Shunammite's son to life.

Keil-Delitzsch: 2Ki 8:5-6

While he was relating this, the woman herself came into invoke the help of the king to recover her property, and was pointed out to the king by Gehazi as the very woman of whom he was speaking, which caused the king to be so interested in her favour, that after hearing her complaint he sent a chamberlain with her (saris as in 1Ki 22:9), with instructions to procure for her not only the whole of her property, but the produce of the land during her absence. - For עזבה without mappiq , see Ewald, §247, d .

Keil-Delitzsch: 2Ki 8:7-9

Elisha Predicts to Hazael at Damascus the Possession of the Throne. - 2Ki 8:7. Elisha then came to Damascus at the instigation of the Spirit of God, to carry out the commission which Elijah had received at Horeb with regard to Hazael (1Ki 19:15). Benhadad king of Syria was sick at that time, and when Elisha's arrival was announced to him, sent Hazael with a considerable present to the man of God, to inquire of Jehovah through him concerning his illness. The form of the name חזהאל (here and 2Ki 8:15) is etymologically correct; but afterwards it is always written without . ה דם וכל־טוּב ("and that all kinds of good of Damascus") follows with a more precise description of the minchah - "a burden of forty camels."The present consisted of produce or wares of the rich commercial city of Damascus, and was no doubt very considerable; at the same time, it was not so large that forty camels were required to carry it. The affair must be judged according to the Oriental custom, of making a grand display with the sending of presents, and employing as many men or beasts of burden as possible to carry them, every one carrying only a single article (cf. Harmar, Beobb. ii. p. 29, iii. p. 43, and Rosenmüller, A. u. N. Morgenl. iii. p. 17).

Keil-Delitzsch: 2Ki 8:10

According to the Chethîb חיה לא , Elisha's answer was, "Thou wilt not live, and (for) Jehovah has shown me that he will die;" according to the Keri חיה לו , "tell him: Thou wilt live, but Jehovah,"etc. Most of the commentators follow the ancient versions, and the Masoretes, who reckon our לא among the fifteen passages of the O.T. in which it stands for the pronoun לו (vid., Hilleri Arcan. Keri , p. 62f.), and some of the codices, and decide in favour of the Keri . (1) because the conjecture that לו was altered into לא in order that Elisha might not be made to utter an untruth, is a very natural one; and (2) on account of the extreme rarity with which a negative stands before the inf. abs. with the finite verb following. But there is not much force in either argument. The rarity of the position of לא before the inf. abs. followed by a finite verb, in connection with the omission of the pronoun לו after אמר , might be the very reason why לא was taken as a pronoun; and the confirmation of this opinion might be found in the fact that Hazael brought back this answer to the king: "Thou wilt live"(2Ki 8:14). The reading in the text לא ( non ) is favoured by the circumstance that it is the more difficult of the two, partly because of the unusual position of the negative, and partly because of the contradiction to 2Ki 8:14. But the לא is found in the same position in other passages (Gen 3:4; Psa 49:8, and Amo 9:8), where the emphasis lies upon the negation; and the contradiction to 2Ki 8:14 may be explained very simply, from the fact that Hazael did not tell his king the truth, because he wanted to put him to death and usurp the throne. We therefore prefer the reading in the text, since it is not in harmony with the character of the prophets to utter an untruth; and the explanation, "thou wilt not die of thine illness, but come to a violent death,"puts into the words a meaning which they do not possess. For even if Benhadad did not die of his illness, he did not recover from it.

Keil-Delitzsch: 2Ki 8:11

Elisha then fixed Hazael for a long time with his eye, and wept. וגו ויּעמד literally, he made his face stand fast, and directed it (upon Hazael) to shaming. עד־בּשׁ as in Jdg 3:25; not in a shameless manner (Thenius), but till Hazael was embarrassed by it.

Keil-Delitzsch: 2Ki 8:12

When Hazael asked him the cause of his weeping, Elisha replied: "I know the evil which thou wilt do to the sons of Israel: their fortresses wilt thou set on fire ( בּאשׁ שׁלּח , see at Jdg 1:8), their youths wilt thou slay with the sword, and wilt dash their children to pieces, and cut asunder their women with child"( בּקּע , split, cut open the womb). This cruel conduct towards Israel which is here predicted of Hazael, was only a special elaboration of the brief statement made by the Lord to Elijah concerning Hazael (1Ki 19:17). The fulfilment of this prediction is indicated generally in 2Ki 10:32-33, and 2Ki 13:3.; and we may infer with certainty from Hos 10:14 and Hos 14:1, that Hazael really practised the cruelties mentioned.

Keil-Delitzsch: 2Ki 8:13-15

But when Hazael replied in feigned humility, What is thy servant, the dog (i.e., so base a fellow: for כּלב see at 1Sa 24:15), that he should do such great things? Elisha said to him, "Jehovah has shown thee to me as king over Aram;"whereupon Hazael returned to his lord, brought him the pretended answer of Elisha that he would live (recover), and the next day suffocated him with a cloth dipped in water. מכבּר , from כּבר , to plait or twist, literally, anything twisted; not, however, a net for gnats or flies (Joseph., J. D. Mich., etc.), but a twisted thick cloth, which when dipped in water became so thick, that when it was spread over the face of the sick man it was sufficient to suffocate him.

Constable: 2Ki 2:1--8:16

4. Jehoram's evil reign in Israel 2:1-8:15

Jehoram reigned 12 years in Israel (852-841 B.C.). His reign overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853-848 B.C.) as well as Jehoram of Judah's sole reign (848-841 B.C.). During these 12 years Elisha, whose name means "my God is salvation," was very active in Israel. In keeping with his theological purpose the writer of Kings again emphasized incidents of spiritual significance that took place at this time (cf. 1 Kings 17-19, the Elijah narrative).⁹

Constable: 2Ki 6:24--8:1

God's ability to preserve and provide for His people through famine 6:24-7:20

Aram's cessation of hostilities resumed after some time (v. 24; cf. v. 23), perhaps between 845 and 841 B.C.⁴³ The famine in Samaria resulted from the siege that was a punishment from the Lord for Israel's apostasy (cf. Lev. 26:27-29; Deut. 28:52-53, 57; Ezek. 5:10). "Dove's dung" (v. 25) is probably a better translation of the Hebrew word hiryyownim than "seed pods" (NIV).⁴⁴ The two mothers who approached King Jehoram recall the two mothers who asked King Solomon for justice (1 Kings 3:16-28), but now the situation was more serious. Individuals could always appeal directly to the king.⁴⁵ Yahweh forced Jehoram to acknowledge His superiority over him (v. 27), but the king did not submit to God's authority. The Mosaic Law had warned of the extreme distress the Israelites were experiencing (v. 29; cf. Lev. 26:29; Deut. 28:53). The sackcloth Jehoram wore represented repentance, but that repentance was very superficial (v. 30; cf. vv. 31, 33). As Jezebel had threatened to kill Elijah, her son now threatened Elisha (v. 31; cf. 1 Kings 19:2).

Jehoram planned to murder Elisha as his father Ahab had murdered Naboth (v. 32; cf. 1 Kings 21:1-16). He also grew impatient with the Lord as Saul had grown impatient with Samuel (v. 33; cf. 1 Sam. 15:11). We see the king's real wickedness in his behavior.

Jehoram's officer did not believe Yahweh could, much less would, do what Elisha predicted (7:1-2). In this he represented many others in Israel who had abandoned Yahweh for Baal.

The four lepers likewise represented many in Israel whose hopeless destiny was death because of their uncleanness (v. 3). They were, however, the undeserving recipients of God's grace. They became the source of blessing (life) to others when they reported what God had graciously provided for all the hopeless Samaritans (vv. 9-10). Understandably many preachers have used them as examples of sinners saved by grace.

God dispersed the besieging Aramean army supernaturally (v. 6; cf. 2:11; 6:17). He accomplished this deliverance through no work of those whom He saved.

Rather than asking Elisha what was going on (v. 12; cf. 6:21) Jehoram relied on his own wisdom, but that gave him no comfort. The writer concluded this story by emphasizing the judgment the royal officer experienced for his unbelief (vv. 17-20). His fate as God had previously announced happened exactly as predicted (vv. 17-18). Such would be the destiny of all in Israel who refused to believe what God had said in His Law and through His prophets.

Chapter 7 is one of many sections in Scripture composed in a chiastic literary structure that stresses a particular point in the story. We could outline it as follows.

A The royal officer's unbelief vv. 1-2a

B Elisha's prediction of relief v. 2b

C The lepers' decision vv. 3-5

D Yahweh's salvation v. 6

C' The leper's deliverance vv. 7-10

B' The fulfillment of Elisha's prediction vv. 11-15

A' The royal officer's judgment vv. 16-20

This structure emphasizes the central element, Yahweh's salvation, and teaches other lessons in concentric circles of significance. These points include the role of the lepers in bringing news of deliverance to the doomed Samaritans. They were evangelists in the truest sense. The value of God's revelation is another lesson as is the folly of rejecting that revelation.

Constable: 2Ki 8:1-6

God's ability to control timing to bring blessing on the faithful 8:1-6

Several details in this incident hinge on timing that God supernaturally controlled to bring blessing on the woman as God had promised. God directed her away from the famine before it came on Israel for the nation's apostasy (v. 1; cf. Deut. 11:16-17; 28:38-40; 1 Kings 18:2; et al.). The timing of the length of the famine showed it was an act of God (v. 1; cf. 4:38; 6:25; 7:4). Evidently the woman had sold her property before she left Israel and now wished to buy back her family inheritance. This was a right that the Mosaic Law protected (Lev. 25:23-28; Num. 36:7; cf. 1 Kings 21:3). Another view is that the woman had left her property and the crown had taken it over. In such a situation the state held the land until the legal owner reclaimed it (Exod. 21:2; 23:10-11; Deut. 15:1-2).⁴⁶ Her position was similar to that of Naomi in the Book of Ruth. She had fled a famine, lost her male supporter, and was at the mercy of the political system.⁴⁷ Jehoram was responsible to enforce the Law, and he did so in this case. What God used to move him to grant the woman's request was the story Gehazi happened(!) to tell him about this woman (v. 5).⁴⁸ God blessed her for her obedience to God's instructions that came to her through Elisha (v. 1). He not only restored her house and land but also the produce of her land (its fertility; v. 6). Thus the Israelites saw that Yahweh is the lord of time who brings blessing on the faithful.

"Elisha wields as much political influence as any biblical prophet."⁴⁹

Constable: 2Ki 8:7-15

Elisha's preparation of God's instrument of judgment on Israel 8:7-15

Hazael was the governor of Damascus.⁵⁰ The Gentile King of Aram had more interest in inquiring of Yahweh than Jehoram's predecessor did (v. 8; cf. 1:2). It was customary in the Near East to make a great show of giving gifts. It was also common to have one camel carry only one gift to make the present appear even greater.

Ben-Hadad would have recovered (v. 10) if Hazael had not murdered him (v. 15). Elisha probably knew Hazael would murder him. The prophet fixed his gaze steadily on Hazael perhaps hoping to embarrass him out of doing the deed (v. 11). Hazael evidently became ashamed because he felt Elisha could read his mind (v. 11). Hazael would be God's instrument of judgment on Israel (v. 12; cf. 1 Kings 19:15). He referred to himself humbly as a mere dog incapable of such a feat (v. 13). Hazael did come from lowly stock. On one Assyrian record Shalmaneser referred to him as "the son of a nobody."⁵¹

Like Saul, David, and Solomon, Hazael learned he would be king by special revelation from the Lord (v. 13). Whether this announcement accompanied Elisha's anointing by Elijah (1 Kings 19:15) or whether that took place at another time we do not know. Rather than waiting for God to place him on Aram's throne at the proper time, as David so admirably did, Hazael murdered Ben-Hadad. He did so in a manner that made it look as though the king had died of natural causes (v. 15).

Ben-Hadad II died in 841 B.C. and Hazael ruled from 841-801 B.C. during the reigns of Jehoram, Jehu, and Jehoahaz of Israel, and Ahaziah, Athaliah, and Joash of Judah.

Kings of Aram in 2 Kings52
Kings	Dates	References
Ben-Hadad II	860-841 B.C.	1 Kings 20; 2 Kings 6:24; 8:7, 9, 14
Hazael	841-801 B.C.	1 Kings 19:15, 17: 2 Kings 8; 9:14-15; 10:32; 12:17-18; 13:3, 22, 24-25
Ben-Hadad III	801-773 B.C.	2 Kings 13:3, 24-25
Rezin	773-732 B.C.	2 Kings 15:37; 16:5-6, 9 (cf. Isa. 7:1, 4, 8; 8:6; 9:11)

The incidents in this Elisha narrative (2:1-8:15) give us many insights into Jehoram and his reign over Israel. Like Ahab and Ahaziah before him he had little regard for Yahweh. Consequently he did not enjoy much blessing from God personally, and Israel experienced severe discipline in the form of famines, invasions by foreign neighbors, and lack of influence. Nevertheless there were a few in Israel who remained faithful to the Lord including the prophets (about 7,000 individuals; 1 Kings 19:18).

The meanings of the miracles Elisha performed that I have suggested rest on standard principles of historical grammatical interpretation. I have sought to understand what the original readers of Kings would have seen these miracles as signifying. The meanings of the words in the text, the relationship of the miracle to its context, and the meaning of symbols as biblical and extrabiblical references reveal are key interpretive factors. Commentators differ, of course, in their understandings of these matters as well as the interpretive problems. However on the basis of the study I have done the views expressed above seem to me to be what these miracles signified when they occurred.⁵³

Guzik: 2Ki 8:1-29

2 Kings 8 - New Kings in Syria and Judah

A. The restoration of the Shunammite's land.

1. (1-3) The Shunammite returns to Israel after seven years.

Then Elisha spoke to the woman whose son he had restored to life, saying, "Arise and go, you and your household, and stay wherever you can; for the LORD has called for a famine, and furthermore, it will come upon the land for seven years." So the woman arose and did according to the saying of the man of God, and she went with her household and dwelt in the land of the Philistines seven years. It came to pass, at the end of seven years, that the woman returned from the land of the Philistines; and she went to make an appeal to the king for her house and for her land.

a. Elisha spoke to the woman whose son he had restored to life: 2 Kings 4 describes Elisha's previous dealings with this woman. She and her husband were godly, generous people who helped the prophet. Through Elisha's prayer they were blessed with a son, who was also brought miraculously back to life.

b. She went with her household and dwelt in the land of the Philistines seven years: On the advice of the prophet, the woman and her family left Israel because of a coming famine. In the land of the Philistines, they were spared the worst of the famine.

c. She went to make an appeal to the king for her house and for her land: Upon leaving Israel and going to the land of the Philistines, the woman forfeited her claim to her ancestral lands. She made this appeal so she would not be a loser for listening to God's prophet and for saving her family from famine.

2. (4-6) Her land is restored.

Then the king talked with Gehazi, the servant of the man of God, saying, "Tell me, please, all the great things Elisha has done." Now it happened, as he was telling the king how he had restored the dead to life, that there was the woman whose son he had restored to life, appealing to the king for her house and for her land. And Gehazi said, "My lord, O king, this is the woman, and this is her son whom Elisha restored to life." And when the king asked the woman, she told him. So the king appointed a certain officer for her, saying, "Restore all that was hers, and all the proceeds of the field from the day that she left the land until now."

a. Then the king talked with Gehazi: This was the same servant of Elisha who was cursed with leprosy in 2 Kings 5:20-27. It seems strange that a severely afflicted leper would be a counselor to a king, so it seems that either Gehazi was granted healing from his leprosy or that this actually took place before the events of 2 Kings 5.

i. Of course, it is still possible that the king had this conversation with Gehazi when the former prophet's assistant was a leper and the king simply kept his distance. "Some think that this conversation might have taken place after Gehazi became leprous; the king having an insatiable curiosity to know the private history or a man who had done such astonishing things: and from whom could he get this information, except from the prophet's own confidential servant?" (Clarke)

b. Tell me, please, all the great things Elisha has done: Perhaps his motive was nothing more than curiosity, yet it was still a significant testimony to the King of Israel. He knew that God was with the actions of Elisha, giving evidence that He was also with the word of Elisha.

c. As he was telling the king: The woman came to make her request at the exact time Gehazi told the king about the miracles associated with her life. This was perfect, God-ordained timing.

d. Restore all that was hers, and all the proceeds of the field from the day that she left: The king understood that if God was obviously supportive of this woman, then it also made sense for him to support her and to answer her request. In the end, her obedience to God's word was not penalized.

i. "This act was in striking contrast to the notorious land-grabbing of Jehoram's father, Ahab." (Dilday)

B. A new king in Syria.

1. (7-9) Elisha is questioned by Ben-Hadad.

Then Elisha went to Damascus, and Ben-Hadad king of Syria was sick; and it was told him, saying, "The man of God has come here." And the king said to Hazael, "Take a present in your hand, and go to meet the man of God, and inquire of the LORD by him, saying, 'Shall I recover from this disease?' " So Hazael went to meet him and took a present with him, of every good thing of Damascus, forty camel-loads; and he came and stood before him, and said, "Your son Ben-Hadad king of Syria has sent me to you, saying, 'Shall I recover from this disease?' "

a. The man of God has come here: The leaders of Syria once tried to capture or kill Elisha. Since God miraculously delivered the prophet so many times, he was now respected and welcomed in the courts of the Syrian King. He was especially welcome on account of the king's illness.

b. Take a present in your hand: Wanting to know the outcome of his present illness, the king of Syria asked the prophet - and with his extravagant gift did whatever he could to prompt a favorable message.

i. "Whether the prophet received it or not, is not here mentioned; but it is most probable that he did not, from his former practice, chapter 5, and because the reasons which then swayed him were still of the same force." (Poole)

2. (10-13) Elisha's enigmatic revelation.

And Elisha said to him, "Go, say to him, 'You shall certainly recover.' However the LORD has shown me that he will really die." Then he set his countenance in a stare until he was ashamed; and the man of God wept. And Hazael said, "Why is my lord weeping?" He answered, "Because I know the evil that you will do to the children of Israel: Their strongholds you will set on fire, and their young men you will kill with the sword; and you will dash their children, and rip open their women with child." So Hazael said, "But what is your servant; a dog, that he should do this gross thing?" And Elisha answered, "The LORD has shown me that you will become king over Syria."

a. Go, say to him, "You shall certainly recover." However the LORD has shown me that he will really die: God gave Elisha insight into more than the health of the king of Syria. He also saw the inevitable and ultimately God-ordained political machinations that would unfold.

i. Elisha rightly said that the king would certainly recover from his illness, and he did. However, he also saw that the same servant he spoke with at that moment would engineer an assassination and take the throne.

ii. This is how Elisha's statement was true. The king certainly did recover from his illness, and he really did die soon - but not from the illness.

b. He set his countenance in a stare . . . I know the evil that you will do: This was a dramatic, personal confrontation between this prophet and the high official of the king of Syria. Elisha stared at him so because he had prophetic knowledge of future events, and how this man would trouble Israel in the future.

i. "The prophet gazed long and fixedly into the eyes of Hazael. It would seem that he saw far more in the soul of the man than any other had seen, perhaps more than the man himself was conscious of." (Morgan)

c. And the man of God wept: God told Elisha more about the coming situation than he wanted to know. He showed the prophet that the messenger of the king (Hazael), after he took the throne from the present king of Syria, would do evil to the children of Israel.

i. Elisha's prophetic calling and gift was at times more of a burden than a blessing. He could clearly see what would befall Israel through Hazael, but he was powerless to prevent it.

ii. "The nearer we live to God, the more we deserve to be known as men and women of God, the more will our tears flow for the slain of the daughters of our people." (Meyer)

iii. "His tears were in themselves signs of his understanding of the necessity for those severe judgment which must fall upon the guilty nation; but they were the outcome of his deep love for his people." (Morgan)

d. But what is your servant; a dog, that should do this gross thing? Perhaps Hazael had planned this assassination and simply acted ignorant at Elisha's announcement. Perhaps he had not yet planned it, but did not know the evil capabilities in his own heart.

i. Either way, his offence was inappropriate. He should have taken this warning as an opportunity to confront himself and to do right, instead of turning an accusation back upon Elisha.

ii. "Our ignorance of the depravity of our own hearts is a startling fact, Hazael did not believe that he was bad enough to do any of the things here anticipated. . . . I appeal to you, Christian men and women, if anyone had told you that you would have loved your Savior so little as you have done; if any prophet had told you, in the hour of your conversion, that you would have served him so feebly as you have done, would you have believed it!" (Spurgeon)

e. The LORD has shown me that you will become king over Syria: It may be asked if Elisha should have told Hazael this; perhaps he set in motion a self-fulfilling prophecy and actually inspired the assassination of the king of Syria.

i. However, there are many reasons for thinking that Elisha did exactly the right thing when he said this to Hazael.

· Elisha did not tell Hazael how the king would die; he did not reveal that it would be through assassination.

· Elisha did not tell Hazael how he would become the next king of Syria; he did not tell Hazael to assassinate the king.

· Elisha went against his own compassionate and patriotic interests in telling Hazael this, making it more likely that he did it at God's prompting.

· Elisha perhaps hoped that this amazing prophecy would touch Hazael's heart and turn him away from the evil he could later commit against Israel.

ii. As it turned out, God knew the actions of Hazael, but He did not make Hazael do it. "It was absolutely foretold that Hazael would be king of Syria. The prophet knew the fact right well, and he clearly descried the means; else, why should he look into Hazael's face, and weep? God foreknew the mischief that he would do when he came to the throne; yet that foreknowledge did not in the least degree interfere with his free agency." (Spurgeon)

3. (14-15) The assassination of the King of Syria.

Then he departed from Elisha, and came to his master, who said to him, "What did Elisha say to you?" And he answered, "He told me you would surely recover." But it happened on the next day that he took a thick cloth and dipped it in water, and spread it over his face so that he died; and Hazael reigned in his place.

a. He told me you would surely recover: Which he certainly did or would have, had not the wicked Hazael committed murder.

i. "He represents the prophet's answer by halves, that by his master's security he might have the fitter opportunity to execute his treasonable design." (Poole)

b. So that he died: Hazael took an evil inference from Elisha's prophecy and seized the throne. He should have taken the prophet's announcement as a warning to check his own heart; instead he acted on that evil - and was fully responsible for his own actions.

i. "The predestination of God does not destroy the free agency of man, or lighten the responsibility of the sinner. It is true, in the matter of salvation, when God comes to save, his free grace prevails over our free agency, and leads the will in glorious captivity to the obedience of faith. But in sinning, man is free, - free in the widest sense of the term, never being compelled to do any evil deed, but being left to follow the turbulent passions of his own corrupt heart, and carry out the prevailing tendencies of his own depraved nature." (Spurgeon)

ii. "An ancient Assyrian inscription, called the Berlin inscription, says, 'Hazael the son of nobody, seized the throne.' This designation indicates that he was an usurper with no dynastic line." (Dilday)

C. Two new kings in Judah.

1. (16-24) The reign of Jehoram over Judah.

Now in the fifth year of Joram the son of Ahab, king of Israel, Jehoshaphat having been king of Judah, Jehoram the son of Jehoshaphat began to reign as king of Judah. He was thirty-two years old when he became king, and he reigned eight years in Jerusalem. And he walked in the way of the kings of Israel, just as the house of Ahab had done, for the daughter of Ahab was his wife; and he did evil in the sight of the LORD. Yet the LORD would not destroy Judah, for the sake of his servant David, as He promised him to give a lamp to him and his sons forever. In his days Edom revolted against Judah's authority, and made a king over themselves. So Joram went to Zair, and all his chariots with him. Then he rose by night and attacked the Edomites who had surrounded him and the captains of the chariots; and the troops fled to their tents. Thus Edom has been in revolt against Judah's authority to this day. And Libnah revolted at that time. Now the 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? So Joram rested with his fathers, and was buried with his fathers in the City of David. Then Ahaziah his son reigned in his place.

a. Jehoram, the son of Jehoshaphat began to reign as king of Judah: The story of the kings of Judah really paused at 1 Kings 22:50, where Jehoshaphat the son of Asa ended his 25-year reign and his son Jehoram came to the throne. Now we pick up the story of Jehoram again.

i. This King Jehoram of Judah should not be confused with the King Jehoram of Israel mentioned in 2 Kings 3. That Jehoram is called Joram in this passage and following.

b. He walked in the way of the kings of Israel: This was not a compliment. While the southern Kingdom of Judah had a mixture of godly and wicked kings, the northern Kingdom of Israel had nothing but evil, God-rejecting kings.

i. The Chronicler adds that Jehoram made all Judah to sin according to the religion of the Canaanites (2 Chronicles 21:11).

c. For the daughter of Ahab was his wife: The wickedness of Jehoram was not a surprise, considering how much he allowed himself to be influenced by the house of Ahab. Perhaps this marriage made sense politically or socially, but it was a spiritual calamity for Judah.

i. Arranged by his father, Jehoram married the daughter of Ahab and Jezebel - her name was Athaliah. In order to consolidate his throne, he murdered his many brothers and many other leaders (1 Chronicles 21:1-6). "Josephus expands on this, indicating that he committed the murders at the prompting of Athaliah." (Dilday)

ii. Perhaps some people thought that the marriage between the royal families of the Kingdom of Judah and the Kingdom of Israel would lift up the Kingdom of Israel spiritually. It didn't work that way. Instead, it brought the Kingdom of Judah down spiritually.

iii. "It was all the result of his ill-advised alliance with the ungodly house of Ahab, and what he sowed he, by dread anticipation at least, reaped. And his posterity were made to reap it actually, in a most terrible way." (Knapp)

d. Yet the LORD would not destroy Judah, for the sake of his servant David: The implication is that Jehoram's evil was great enough to justify such judgment, but God withheld it out of faithfulness to his ancestor David.

i. "The lamp was more than a symbol of life and of testimony, it reminded the hearer of the covenant (Psalm 132:17, c.f. 2 Chronicles 21:7)." (Wiseman)

e. In his days Edom revolted against Judah's authority: This is evidence of the weakness of the kingdom of Jehoram. He thought that the marriage alliance with Ahab and the Kingdom of Israel would make Judah stronger, but this act of disobedience only made them weaker.

f. So Joram rested with his fathers: It is easy to get confused with the variation between Jehoram and Joram, but they are two variant names for the same king of Judah. He died and was buried in Jerusalem, but not in the honored tombs of his ancestors (2 Chronicles 21:20).

i. According to 2 Chronicles 21:12-15, Elijah wrote Jehoram a letter, condemning him for his sins and predicting that judgment would come upon him and disaster upon the nation. At the age of 40, Jehoram was struck with a fatal intestinal disease and he died in terrible pain (2 Chronicles 21:19).

ii. "He is one of the most unlovely of all the kings of Judah. 'Exalted by Jehovah,' he was for his wickedness thrust down to a dishonoured grave." (Knapp)

2. (25-29) The reign of Ahaziah over Judah.

In the twelfth year of Joram the son of Ahab, king of Israel, Ahaziah the son of Jehoram, king of Judah, began to reign. Ahaziah was twenty-two years old when he became king, and he reigned one year in Jerusalem. His mother's name was Athaliah the granddaughter of Omri, king of Israel. And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, like the house of Ahab, for he was the son-in-law of the house of Ahab. Now he went with Joram the son of Ahab to war against Hazael king of Syria at Ramoth Gilead; and the Syrians wounded Joram. Then King Joram went back to Jezreel to recover from the wounds which the Syrians had inflicted on him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram, king of Judah, went down to see Joram the son of Ahab in Jezreel, because he was sick.

a. Ahaziah the son of Jehoram, king of Judah, began to reign: The short life and reign of Jehoram (he reigned only eight years and died at 40 years of age) should have warned Ahaziah. His brief reign (one year) shows he was even less blessed than his father Jehoram.

i. "Ahaziah succeeded his father, Jehoram, in the critical year 841 B.C. He was not to survive the momentous waves of the political events that were to inundate the ancient Near East in that year. Indeed, in 841 B.C. Shalmaneser III of Assyria (859-824 B.C.) at last was able to break the coalition of western allies with whom he had previously fought a long series of battles (853, 848, 845)." (Patterson and Austel)

ii. Twenty-two years old: This is at odds with 2 Chronicles 22:2, which says that Ahaziah took the throne when 42 years old. "I am satisfied the reading in 2 Chronicles 22:2, is a mistake; and that we should read there, as here, twenty-two instead of forty-two year. . . . "Is there a single ancient author of any kind, but particularly those who have written on matters of history and chronology, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers?" (Clarke)

b. Now he went with Joram the son of Ahab to war against Hazael king of Syria: His close association with the wicked house of Ahab developed into a war alliance with Israel against Syria. His connection with his mother's family (she was a daughter of Ahab and Jezebel, 2 Kings 8:18) was so strong and sympathetic that he paid a visit to the injured and sick King of Israel (Joram).

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 8 (Chapter Introduction)

Overview

2Ki 8:1, The Shunammite, having left her country seven years, to avoid the forewarned famine, for Elisha’s miracle’s sake has her land restored by the king; 2Ki 8:7, Hazael, being sent with a present by Ben-hadad to Elisha at Damascus, after he had heard the prophecy, kills his master, and succeeds him; 2Ki 8:16, Jehoram’s wicked reign in Judah; 2Ki 8:20, Edom and Libnah revolt; 2Ki 8:23, Ahaziah succeeds Jehoram; 2Ki 8:25, Ahaziah’s wicked reign; 2Ki 8:28, He visits Joram, being wounded, at Jezreel.

Poole: 2 Kings 8 (Chapter Introduction)

KINGS CHAPTER 8

The Shunammite having, by Elisha’ s advice, left the land because of the famine, returneth home; and hath her whole estate restored to her for Elisha’ s sake, 2Ki 8:1-6 . He cometh to Damascus. Ben-hadad is sick, and sendeth Hazael to him with presents. Elisha foretelleth Ben-hadad’ s violent death, and Hazael’ s cruel reign, with tears. Hazael’ s answer: he killeth his master, and succeedeth him, 2Ki 8:7-15 . Jehoram’ s wicked reign in Judah: Edom and Libnah revolt, 2Ki 8:16-23 . He dieth, and Ahaziah his son succeedeth him: his wicked reign: he entertaineth friendship with Joram king of Israel, 2Ki 8:24-29 .

MHCC: 2 Kings 8 (Chapter Introduction)

(2Ki 8:1-6) A famine in Israel, The Shunammite obtains her land.

(2Ki 8:7-15) Elisha consulted by Hazael, Death of Benhadad.

(2Ki 8:16-24) Jehoram's wicked reign in Judah.

(2Ki 8:25-29) Ahaziah's wicked reign in Judah.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 8 (Chapter Introduction)

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 (2Ki 8:1-6). II. We read before of the designation of Hazael to be king of Syria (1Ki 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 (2Ki 8:7-15). III. We read before of Jehoram's reigning over Judah in the room of his father Jehoshaphat (1Ki 22:50), now here we have a short and sad history of his short and wicked reign (2Ki 8:16-24), and the beginning of the history of the reign of his son Ahaziah (2Ki 8:25-29).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 8 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 8

This chapter gives an account of some advice Elisha had formerly given to the Shunammite woman, and of the success of it, 2Ki 8:1 and of the sickness of the king of Syria, who sent to Elisha, then being at Damascus, by Hazael, to know whether he should recover; by whom a message was returned, and Hazael was told by the prophet he should be king of Syria, and exercise great cruelty in Israel, 2Ki 8:7 and of the bad reign of Jehoram, son of Jehoshaphat, over Judah, 2Ki 8:16 and of the reign of his son Ahaziah, 2Ki 8:25.