So Hazael left Elisha and went to his master, who asked him, "What did Elisha say to you?" And he replied, "He told me that you would surely recover." So Hazael left ElishaThe name "Hazael" is of Hebrew origin, meaning "God has seen." Hazael's encounter with Elisha is pivotal, as it marks a turning point in his life and the history of Israel and Aram. Elisha, a prophet of God, represents divine insight and authority. Hazael's departure from Elisha signifies a transition from divine counsel to human action, foreshadowing the significant role he will play in the unfolding events. This moment is a reminder of the influence of prophetic voices in guiding and shaping the destinies of nations and individuals. and went to his master
Hazael's master is King Ben-Hadad of Aram. The relationship between Hazael and his master is complex, marked by loyalty, ambition, and impending betrayal. Historically, the Arameans were often in conflict with Israel, and this political tension forms the backdrop of the narrative. Hazael's journey to his master symbolizes the return to earthly authority after receiving divine revelation, highlighting the tension between spiritual truth and political expediency. who asked him, 'What did Elisha say to you?'
The king's inquiry reflects his anxiety and dependence on prophetic insight for his future. In ancient Near Eastern cultures, prophets were revered as intermediaries between the divine and human realms. The king's question underscores the weight of Elisha's words and the expectation that divine revelation could alter the course of events. This moment captures the universal human quest for certainty and assurance in the face of uncertainty. And he replied, 'He told me that you would surely recover.'
Hazael's response is a deliberate deception. The Hebrew root for "recover" (חָיָה, chayah) means "to live" or "to be restored to health." However, Elisha's actual prophecy was more complex, indicating that while the king might recover from his illness, he would ultimately die by other means. Hazael's selective reporting reveals his cunning and ambition, setting the stage for his eventual usurpation of the throne. This phrase serves as a cautionary tale about the dangers of manipulating truth for personal gain and the moral complexities of leadership and power. Persons / Places / Events 1. HazaelA servant of the king of Aram (Syria) who later becomes king himself. He is a central figure in this passage, tasked with delivering a message from the prophet Elisha. 2. ElishaA prophet of God in Israel, successor to Elijah, known for his miracles and prophecies. In this context, he delivers a message to Hazael regarding the king's health. 3. Ben-HadadThe king of Aram at the time, who is ill and sends Hazael to inquire of Elisha about his recovery. 4. Aram (Syria)A neighboring nation to Israel, often in conflict with it. The political dynamics between Aram and Israel are significant in this account. 5. The EventHazael's visit to Elisha to inquire about the king's health and the subsequent misleading report he gives to Ben-Hadad. Teaching Points The Power of ProphecyElisha's role as a prophet demonstrates God's sovereignty and foreknowledge. Believers are reminded of the importance of heeding God's word and recognizing His control over nations and leaders. Integrity in CommunicationHazael's deceit highlights the moral responsibility to speak truthfully. Christians are called to be honest in their dealings, reflecting the character of Christ. God's Sovereignty in LeadershipThe transition of power from Ben-Hadad to Hazael, as foretold by God, underscores that God raises and removes leaders according to His purposes. Believers can trust in God's ultimate plan, even amidst political uncertainty. The Consequences of DeceitHazael's actions lead to significant consequences for Aram and Israel. This serves as a warning about the far-reaching impact of deceit and the importance of integrity. Bible Study Questions 1. How does Hazael's response to Ben-Hadad reflect the human tendency to manipulate truth for personal gain, and how can we guard against this in our own lives? 2. In what ways does Elisha's prophecy about Hazael demonstrate God's control over historical events, and how can this assurance impact our view of current world affairs? 3. Considering the role of prophecy in this passage, how should Christians today approach and understand prophetic messages in the Bible? 4. How does the account of Hazael and Ben-Hadad illustrate the importance of integrity, and what other biblical examples can you find that reinforce this principle? 5. Reflect on a time when you faced a situation where honesty was challenging. How did you handle it, and what biblical principles can guide you in similar situations in the future? Connections to Other Scriptures 2 Kings 8:10-13Provides context to Hazael's deceit, where Elisha reveals the truth about the king's fate and Hazael's future actions. 1 Kings 19:15-17God instructs Elijah to anoint Hazael as king over Aram, foreshadowing the events in 2 Kings 8. James 3:5-6Discusses the power of the tongue, relevant to Hazael's deceitful words to Ben-Hadad. 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 Ben, Certainly, Departed, Elisha, Eli'sha, Hadad, Hazael, Master, Recover, Replied, Returned, Shouldest, Surely, WouldestDictionary of Bible Themes 2 Kings 8:13-15 5092 Elijah 2 Kings 8:14-15 9021 death, natural 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 8:14 NIV2 Kings 8:14 NLT2 Kings 8:14 ESV2 Kings 8:14 NASB2 Kings 8:14 KJV
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