"Why is my lord weeping?" asked Hazael. "Because I know the evil you will do to the Israelites," Elisha replied. "You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women." Why is my lord weeping?This phrase captures a moment of deep emotional insight. The Hebrew root for "weeping" is "בָּכָה" (bakah), which conveys a profound sense of lamentation and sorrow. In the ancient Near Eastern context, weeping was often a public display of grief or distress, indicating the gravity of the situation. The question posed by Hazael reflects a lack of understanding of the prophetic insight that Elisha possesses, highlighting the spiritual blindness of those who do not perceive God's revelations. asked Hazael
Hazael, whose name means "God has seen," is a significant figure in the narrative. Historically, Hazael was a high-ranking official who would later become king of Aram. His inquiry here is not just a simple question but a pivotal moment that foreshadows his future actions. The historical context reveals that Hazael's rise to power was marked by violence and ambition, traits that align with the prophecy Elisha is about to reveal. Because I know the harm you will do to the Israelites
The phrase "I know" indicates Elisha's prophetic insight, a divine revelation of future events. The Hebrew word for "harm" is "רָעָה" (ra'ah), which can mean evil or calamity. This foreknowledge underscores the role of prophets in the Old Testament as messengers of God's will, often revealing uncomfortable truths. The Israelites, God's chosen people, are the focus of this impending judgment, reflecting the consequences of their disobedience and the fulfillment of divine justice. You will set fire to their fortresses
Setting fire to fortresses was a common military tactic in ancient warfare, symbolizing total destruction and conquest. The imagery of fire in the Bible often represents judgment and purification. In this context, it signifies the complete devastation that Hazael will bring upon Israel, fulfilling the prophetic word and serving as a reminder of the consequences of turning away from God. kill their young men with the sword
The sword is a symbol of war and death, and the phrase highlights the brutality of Hazael's future actions. The young men represent the strength and future of the nation, and their destruction signifies a crippling blow to Israel's vitality. This prophecy serves as a stark warning of the physical and spiritual consequences of sin and rebellion against God. dash their little ones to pieces
This phrase is a graphic depiction of the horrors of war, emphasizing the complete and utter devastation that will befall Israel. The Hebrew culture placed great value on children as a blessing from God, and their destruction is a profound tragedy. This imagery serves as a powerful reminder of the vulnerability of the innocent in times of judgment and the far-reaching impact of sin. and rip open their pregnant women
The act of ripping open pregnant women is one of the most brutal and inhumane acts of war, symbolizing the utter disregard for life and the future. In the ancient world, such acts were meant to instill terror and demonstrate total domination. This prophecy not only reveals the extent of Hazael's future cruelty but also serves as a sobering reminder of the depths of human depravity when separated from God's righteousness. Persons / Places / Events 1. ElishaA prophet of God who succeeded Elijah. He is known for his miracles and his role as a spiritual leader in Israel. 2. HazaelInitially a servant of the king of Aram, he later becomes king himself. He is the subject of Elisha's prophecy concerning the future suffering he will inflict on Israel. 3. IsraelitesThe people of Israel, God's chosen nation, who are often in conflict with surrounding nations, including Aram. 4. Aram (Syria)A neighboring nation often at odds with Israel. Damascus is its capital, and it plays a significant role in the regional politics of the time. 5. Prophecy of DestructionElisha's foretelling of the atrocities Hazael will commit against Israel, highlighting the severe consequences of future conflicts. Teaching Points The Weight of ProphecyProphecy often carries a heavy burden, as it reveals the consequences of sin and disobedience. Elisha's tears reflect the compassion and sorrow of God for His people, even in judgment. The Reality of Human CrueltyThe atrocities described are a stark reminder of the depths of human sinfulness. It calls believers to pray for peace and to work against such evils in the world today. God's Sovereignty in JudgmentDespite the grim prophecy, it is a reminder that God is sovereign and His purposes will prevail. Believers can trust in God's ultimate justice and righteousness. The Role of a ProphetElisha's role as a prophet is to speak God's truth, regardless of how difficult it may be. This challenges believers to be faithful in sharing God's word, even when it is uncomfortable. Compassion in the Face of JudgmentElisha's weeping shows that even when delivering messages of judgment, there should be a heart of compassion and a desire for repentance and restoration. Bible Study Questions 1. How does Elisha's reaction to the prophecy about Hazael challenge us to respond to the suffering and sin we see in the world today? 2. In what ways can we see the fulfillment of Elisha's prophecy in the historical context of Israel and Aram? How does this strengthen our understanding of biblical prophecy? 3. How can we apply the lessons of God's sovereignty and justice from this passage to current global conflicts and personal challenges? 4. What does this passage teach us about the nature of sin and its consequences? How can we guard against such destructive behaviors in our own lives? 5. How can we balance the need to speak truth about sin and judgment with a heart of compassion and a desire for reconciliation, as demonstrated by Elisha? Connections to Other Scriptures 2 Kings 13:3This verse describes the oppression of Israel by Hazael, fulfilling Elisha's prophecy. Amos 1:3-5Amos prophesies against Damascus, condemning the cruelty of the Arameans, which aligns with the actions foretold by Elisha. Hosea 13:16Hosea speaks of the judgment on Samaria, including similar acts of violence, reflecting the broader theme of divine judgment for sin. Isaiah 7:16Isaiah prophesies about the downfall of Aram and Israel, showing the interconnectedness of prophetic messages concerning these nations. 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 Burning, Child, Cutting, Dash, Death, Evil, Fenced, Fire, Fortified, Fortresses, Ground, Harm, Hazael, Haz'ael, Holds, Israelites, Kill, Ones, Open, Pieces, Places, Pregnant, Putting, Rip, Slay, Smashing, Sons, Stones, Strong, Strongholds, Sucklings, Sword, Towns, Weep, Weepeth, Weeping, Wherefore, Wilt, WomenDictionary of Bible Themes 2 Kings 8:12 5733 pregnancy
5824 cruelty, examples 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 8:12 NIV2 Kings 8:12 NLT2 Kings 8:12 ESV2 Kings 8:12 NASB2 Kings 8:12 KJV
2 Kings 8:12 Commentaries
Bible Hub |
