But the next day Hazael took a thick cloth, dipped it in water, and spread it over the king's face. So Ben-hadad died, and Hazael reigned in his place. But the next dayThis phrase indicates a swift transition from the previous events, emphasizing the immediacy of Hazael's actions. In the Hebrew context, the word for "day" (יוֹם, yom) often signifies not just a literal day but a period of time marked by significant events. Here, it underscores the urgency and premeditated nature of Hazael's plot, reflecting a pivotal moment in the narrative where divine prophecy and human action intersect. Hazael
Hazael's name in Hebrew (חֲזָאֵל) means "God has seen." This is ironic given his actions, suggesting that despite his treachery, he is under divine observation. Historically, Hazael was a significant figure, known from both biblical and Assyrian records as a powerful king of Aram. His rise to power, as seen here, fulfills the prophecy given to Elijah in 1 Kings 19:15-17, highlighting the sovereignty of God in the affairs of nations. took a thick cloth
The "thick cloth" (מַכְבֵּר, makber) is a term that suggests a heavy, possibly woven fabric. This detail is crucial as it indicates the methodical and deliberate nature of Hazael's actions. The use of such a cloth for suffocation reflects a calculated and cold-blooded approach to murder, contrasting with the often more direct violence of the era, and highlighting the cunning and deceitful character of Hazael. dipped it in water
The act of dipping the cloth in water (טָבַל, tabal) serves a dual purpose: it makes the cloth more effective for suffocation and symbolizes the deceptive nature of Hazael's actions. Water, often a symbol of life and purity in Scripture, is here used as an instrument of death, illustrating the perversion of good for evil purposes. This action underscores the theme of betrayal and the corrupting influence of power. and spread it over the king’s face
This phrase describes the act of murder with chilling simplicity. The Hebrew verb "spread" (פָּרַשׂ, paras) conveys a sense of covering or overlaying, suggesting a finality and completeness to the act. The king, likely Ben-Hadad II, is rendered powerless, a stark reminder of the vulnerability of even the most powerful earthly rulers when faced with treachery. So he died
The brevity of this statement in Hebrew (וַיָּמָת, vayamat) reflects the sudden and irreversible nature of death. It serves as a narrative pivot, marking the end of one reign and the beginning of another. This moment fulfills the prophetic word given to Elijah, demonstrating the certainty of God's word and the unfolding of His divine plan despite human sinfulness. and Hazael reigned in his place
Hazael's ascension to the throne (וַיִּמְלֹךְ, vayimlok) is a fulfillment of divine prophecy, as seen in 1 Kings 19:15-17. His reign, though marked by violence and ambition, is part of God's larger narrative for Israel and the surrounding nations. This transition of power serves as a reminder of God's sovereignty and the often mysterious ways in which His purposes are accomplished through human history. Persons / Places / Events 1. HazaelA servant of the king of Aram, who becomes king after assassinating Ben-Hadad. His rise to power is marked by deceit and murder. 2. Ben-HadadThe king of Aram who falls ill and is subsequently murdered by Hazael. His death marks a significant shift in the political landscape of the region. 3. AramA kingdom located in present-day Syria, often in conflict with Israel. The events in this passage highlight the political intrigue and power struggles within the kingdom. 4. ElishaAlthough not directly mentioned in this verse, the prophet Elisha plays a crucial role in the preceding account, having foretold Hazael's rise to power and the subsequent violence he would bring. 5. DamascusThe capital of Aram, where these events unfold. It serves as a backdrop for the political machinations and prophetic fulfillments described in the account. Teaching Points The Consequences of AmbitionHazael's ambition leads him to commit murder to achieve power. This serves as a warning about unchecked ambition and the moral compromises it can lead to. Divine Sovereignty and Human ResponsibilityWhile God foretold Hazael's rise, Hazael is still responsible for his actions. This highlights the tension between divine sovereignty and human free will. The Role of ProphecyElisha's prophecy demonstrates God's foreknowledge and the role of prophecy in guiding and warning individuals and nations. Moral Integrity in LeadershipThe account challenges leaders to maintain integrity and righteousness, contrasting Hazael's deceit with the biblical call for just leadership. The Impact of SinHazael's actions remind us of the destructive power of sin, not only on individuals but also on nations and communities. Bible Study Questions 1. How does Hazael's rise to power illustrate the dangers of unchecked ambition, and what can we learn from this for our own lives? 2. In what ways does the account of Hazael and Ben-Hadad demonstrate the balance between divine sovereignty and human responsibility? 3. How can we apply the lessons of moral integrity and righteous leadership from this passage to our roles in our communities and workplaces? 4. What role does prophecy play in the account of 2 Kings 8, and how can we discern and respond to God's guidance in our own lives? 5. How does the account of Hazael's actions connect with the teachings in James 4:1-2 about the destructive nature of desires and conflicts? How can we guard against these in our personal and spiritual lives? Connections to Other Scriptures 2 Kings 8:7-14Provides context for Hazael's actions, including Elisha's prophecy about Hazael's future as king and the destruction he would bring to Israel. 1 Kings 19:15-17God instructs Elijah to anoint Hazael as king over Aram, indicating divine sovereignty over political events and the fulfillment of God's plans through human actions. James 4:1-2Discusses the destructive nature of desires and conflicts, which can be related to Hazael's ambition and the resulting murder of 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 Bed-cover, Ben-hadad's, Causing, Cloth, Coarse, Cover, Coverlet, Death, Died, Dieth, Dipped, Dippeth, Face, Hazael, Haz'ael, King's, Making, Morrow, Pass, Reigned, Reigneth, Soaked, Spread, Spreadeth, Stead, Succeeded, Taketh, Thick, Till, WetDictionary 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 8:15 NIV2 Kings 8:15 NLT2 Kings 8:15 ESV2 Kings 8:15 NASB2 Kings 8:15 KJV
2 Kings 8:15 Commentaries
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