Elisha fixed his gaze steadily on him until Hazael became uncomfortable. Then the man of God began to weep. Elisha fixed his gaze steadily on himThe Hebrew root for "fixed his gaze" is "וַיַּעֲמֵד" (vaya'amed), which implies a firm, unwavering focus. This phrase suggests a deep, penetrating insight that Elisha, as a prophet, possesses. In the context of ancient Israel, prophets were seen as intermediaries between God and man, often endowed with the ability to see beyond the physical realm. Elisha's steady gaze indicates his spiritual discernment and the gravity of the revelation he is about to receive. This moment underscores the seriousness of prophetic insight and the weight of divine knowledge. until Hazael became uncomfortable
The discomfort of Hazael, whose name means "God has seen," is significant. It reflects the tension between human ambition and divine revelation. Historically, Hazael was a high-ranking official in the Aramean court, and his discomfort may symbolize the inner conflict between his current status and the future that Elisha foresees for him. This phrase highlights the power of prophetic truth to unsettle and challenge individuals, revealing the hidden intentions of the heart. Then the man of God began to weep
The term "man of God" is a title of respect and authority, often used for prophets in the Old Testament. Elisha's weeping is a profound expression of empathy and sorrow for the impending suffering that will befall Israel at the hands of Hazael. This emotional response illustrates the compassionate nature of true prophetic ministry, which not only conveys God's messages but also shares in the burden of human suffering. The tears of Elisha serve as a reminder of the heart of God, who grieves over the consequences of sin and the pain of His people. This moment invites believers to reflect on the call to intercede and empathize with those who are lost or suffering, embodying the love and compassion of Christ. Persons / Places / Events 1. ElishaA prophet of God in Israel, known for his miracles and guidance to the kings of Israel. In this passage, he is interacting with Hazael. 2. HazaelA high-ranking official in the Aramean army who later becomes king of Aram. He visits Elisha to inquire about the health of the current king, Ben-Hadad. 3. Ben-HadadThe king of Aram at the time, who is ill and sends Hazael to Elisha to ask if he will recover. 4. Aram (Syria)A neighboring kingdom to Israel, often in conflict with Israel during this period. 5. Weeping of ElishaThis event signifies Elisha's prophetic insight into the future actions of Hazael and the suffering he will bring upon Israel. Teaching Points Prophetic Insight and CompassionElisha's ability to foresee future events and his emotional response highlight the balance of truth and compassion in prophetic ministry. We should seek to understand God's truth while maintaining a heart of compassion for those affected by sin and judgment. The Consequences of SinHazael's future actions, as foreseen by Elisha, remind us of the destructive power of sin and the importance of seeking God's guidance to avoid such paths. God's Sovereignty and Human ResponsibilityWhile God reveals future events to Elisha, Hazael's actions are his own, illustrating the tension between divine sovereignty and human responsibility. The Role of a ProphetElisha's role as a prophet includes not only foretelling events but also interceding and mourning for the people. This serves as a model for spiritual leaders today to be both truth-tellers and compassionate intercessors. Emotional Honesty in MinistryElisha's weeping demonstrates that it is appropriate for believers to express genuine emotions in response to the realities of sin and suffering in the world. Bible Study Questions 1. How does Elisha's interaction with Hazael in 2 Kings 8:11 demonstrate the role of a prophet in ancient Israel, and how can this inform our understanding of spiritual leadership today? 2. In what ways does the prophecy concerning Hazael's future actions serve as a warning about the consequences of sin, and how can we apply this warning to our own lives? 3. How does Elisha's emotional response to the vision of future suffering challenge us to balance truth and compassion in our own spiritual journeys? 4. What can we learn from the tension between God's sovereignty and human responsibility as seen in the account of Hazael, and how does this apply to our decision-making processes? 5. How does the theme of weeping over impending judgment, as seen in both Elisha's and Jesus' responses, encourage us to respond to the brokenness in our world today? Connections to Other Scriptures 1 Kings 19:15-17This passage connects to the anointing of Hazael as king over Aram, as God instructed Elijah, Elisha's predecessor, to anoint Hazael, showing the continuity of God's plan. 2 Kings 13:3This verse describes the oppression of Israel by Hazael, fulfilling the prophecy and the reason for Elisha's weeping. Luke 19:41-44Jesus weeping over Jerusalem parallels Elisha's weeping, as both foresee impending destruction due to the people's actions. People Ahab, Ahaziah, Aram, Athaliah, Ben, Benhadad, Ben-hadad, David, Edomites, Elisha, Gehazi, Hadad, Hazael, Israelites, Jehoram, Jehoshaphat, Jezreel, Joram, Omri, SyriansPlaces Damascus, Edom, Jerusalem, Jezreel, Libnah, Ramah, Ramoth-gilead, Samaria, Syria, ZairTopics Ashamed, Countenance, Face, Felt, Fixed, Gaze, Hazael, Kept, Overcome, Setteth, Settled, Shamed, Stared, Steadfastly, Steadily, Stedfastly, Till, Weep, Weepeth, Weeping, Wept, YeaDictionary of Bible Themes 2 Kings 8:11 5198 weeping
5843 embarrassment Library The Story of Hazael
'So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die. 11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12. And Hazael said, …
Alexander Maclaren—Expositions of Holy ScriptureHazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel …
George Milligan—Men of the Bible; Some Lesser-Known The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 8:11 NIV2 Kings 8:11 NLT2 Kings 8:11 ESV2 Kings 8:11 NASB2 Kings 8:11 KJV
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