Exegetical and Hermeneutical Commentary of 2 Kings 8:12
And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.
12. and wilt dash their children ] R.V. and wilt dash in pieces their little ones. We have no details of Hazael’s cruelty in the future, but hints of it are found. In 2Ki 10:32 it is said ‘Hazael smote them in all the coasts of Israel’, and in 2Ki 13:3 we read ‘the Lord delivered Israel into the hand of Hazael’, and in verse 22 of that chapter ‘Hazael king of Syria oppressed Israel all the days of Jehoahaz’. The special instances of cruelty mentioned in this verse were those perpetrated among all the Eastern nations of Hazael’s time, and examples are to be found in several places in Scripture. Cf. Isa 13:15-16; Hos 10:14; Hos 13:16; Nah 3:10.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. I know the evil that thou wilt do] We may see something of the accomplishment of this prediction, 2Kg 10:32-33; 2Kg 13:3; 2Kg 13:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So here was a double cause of his grief and tears, the evil of sin in Hazael, and the evil of suffering upon Israel.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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
Ps 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.
g Vid. Homer. Iliad. 22. ver. 63, 64.
Fuente: John Gill’s Exposition of the Entire Bible
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 ( , 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” ( , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(12) The evil that thou wilt do unto the children of Israel.Fulfilled in 2Ki. 10:32-33; 2Ki. 13:3-4. The cruelties enumerated here were the ordinary concomitants of warfare in that age. (Comp. Amo. 1:3-4; Amo. 1:13; Hos. 10:14; Hos. 13:16; 2Ki. 15:16.)
Set on fire.Literally, send into the fire (Jdg. 1:8).
Young men.Chosen warriors.
Dash.Dash in pieces.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. I know the evil that thou wilt do All that long and steadfast gaze had been a fathoming of Hazael’s heart, and a kenning of his future life and destiny. It had already been foretold in the word of the Lord to Elijah, 1Ki 19:17. The burning of Israelitish fortresses, and the other cruelties here named, which Hazael would perpetrate, all doubtless came to pass in the wars which this usurper carried on with Israel. See 2Ki 8:28-29; 2Ki 10:32-33; 2Ki 12:17-18; 2Ki 13:3-7; 2Ki 13:22; and 2Ch 24:23-24. Hazael reigned more than forty years, and seems generally to have had the advantage over the Israelites, and greatly oppressed them.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ki 8:12. And will dash their children, &c. That dashing young children against the stones was one piece of barbarous cruelty which the people of the east were apt to run into in the prosecution of their wars, is plainly intimated Psa 137:8-9. Nor was this inhuman practice quite out of use among nations pretending to more politeness; for, according to the remains of ancient fame, the Grecians, when they became masters of Troy, were so cruel as to throw Astyanax, Hector’s son, a child in his mother’s arms, headlong from one of the towers of the city. The ripping up of women with child, is the highest degree of brutal cruelty; but there is reason to believe that Hazael, in his war with the Gileadites, ch. 2Ki 10:32-33 verified this part of the prophet’s prediction concerning him; for what Amos, complaining of his cruelty to this people, calls threshing Gilead with threshing-instruments of iron, both the LXX and Arabic versions read, He sawed the big-bellied women with iron saws. Le Clerc and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 370
ELISHA PREDICTS THE ATROCIOUS ACTS OF HAZAEL
2Ki 8:12. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel.
TO reconcile Divine foreknowledge with the contingency of human events is a difficulty, which probably will never be solved in this present state of our existence. Yet, if it cannot be explained, it may be illustrated in some measure, and in such a way as to afford considerable satisfaction to the mind. In the history of which our text is a part, there is a circumstance which reflects some light upon it. Benhadad, king of Syria, was ill; and, hearing that Elisha was come into his county, he sent his servant Hazael, with very large and munificent presents, to inquire whether he should recover of his disease. The question being asked by Hazael, Elisha told him, that his master might certainly recover; but yet should surely die [Note: ver. 10.]. Here we see the termination of the disorder doubtful in one view, but certain in another: he might recover, because his constitution was strong enough to withstand the disorder; but he should not recover, because God foresaw that a measure would be resorted to, which would render the disorder fatal. Thus it is also with our spiritual maladies: they may, with the use of Gods appointed remedies, be healed; but God knows infallibly whether we shall make use of those remedies, and, consequently, sees already what the event will be: in his eyes, it is as certain as if it had already taken place; but his view of it does not at all affect its contingency with respect to us.
Not intending to prosecute this subject any farther, we merely glance at it, as introductory to that on which the issue of the kings disorder turned. There was in the heart of Hazael a root of evil, which would induce him to destroy the king, in order to gain possession of his throne: and that root springing up, would bring forth such terrible fruits, as could not be contemplated without the most pungent sorrow. This the prophet saw, and deeply lamented; insomuch, that Hazael, astonished at the fixedness of the prophets countenance, and at the tears which he shed, asked him with great emotion, Why weepeth my lord? The prophet told him, that he wept at the prospect of the horrible cruelties, which, however incapable of committing them he might now think himself, he would certainly ere long commit.
This is the point to which we would now call your attention: and it is well calculated to shew us,
I.
How unconscious we are of our own depravity
Hazael could not conceive it possible that the prophets predictions respecting him should ever be fulfilled
[Doubtless the predicted evils were very terrible [Note: ver. 12.]: nor do we wonder that Hazael should ask so pointedly, Is thy servant a dog, that he should do this great thing [Note: This is supposed by some to mean, How can so insignificant a creature as I am, do such great things? But the common interpretation seems the more natural, more especially as the situation he occupied under Benhadad rendered the performance of such things not so very impracticable, if he should ever be disposed to do them.]? But he was a stranger to his own heart, and ignorant of the effect which a change of circumstances may produce in our dispositions and conduct The event soon verified all that the prophet had spoken concerning him: for, immediately on his return to his master, he gave a false report of the prophets answer, and (probably under a pretence of using the best means for his recovery) adopted a measure, which he had reason to expect would speedily put a period to his existence. Having by these means succeeded to the throne, he soon waged war with Israel, and committed all those shocking cruelties, at the very mention of which he had once shrunk back with horror [Note: ver. 15 and 2Ki 13:3; 2Ki 13:7.].]
Thus also do we question the representations which God gives respecting us
[These are doubtless very humiliating, both in the Old Testament and the New [Note: Jer 17:9; Ecc 9:3; Gen 6:5; Rom 3:10-19; Rom 8:7.] And we are ready to account them libels upon human nature. If we have been moral and sober hitherto, we have no conception that we could ever be induced to run to the same excess of riot as others have done. But may we not all find in ourselves the seeds of those iniquities, which in others have obtained their full growth? Have we not seen too, in many instances, that persons who once thought themselves as superior to temptation as we now do, have sunk into the grossest habits of vice, and astonished the world with their iniquities? We can know but little of ourselves, if we have not learned to ascribe to God alone whatever difference there may be found between us and others [Note: 1Co 4:7.].]
Let us learn then from the prophet,
II.
What ought to he the frame of our minds in relation to it
If we have not been left by God to perpetrate the more heinous crimes to which we have been tempted, still it will be proper for us to consider what our frame should be,
1.
In reference to our depravity, so far as we have discovered it
[Elisha wept at the contemplation of the future crimes of Hazael: and should not we weep at the evils of our own hearts, yea at the evils which we have actually committed? Verily, the best of us have done enough to humble us in the dust, and to make us weep with the deepest self-abasement. Let us look back and think of our past conduct towards God as our Sovereign, towards Jesus as our Redeemer, and towards the Holy Spirit, who has been striving with us all our days Is here no cause for tears? If Prophets and Apostles wept so bitterly for others who kept not Gods law, should not we for ourselves [Note: Psa 119:136; Jer 13:17; Rom 9:1-3; Php 3:18.]? Yes, the best of us, as well as the worst, needs to go on his way weeping, and can only hope to reap in joy, when he shall have humbly sown in tears ]
2.
In reference to that which is yet hid from our eyes
[Much, very much, there is in us, which we have never yet seen: either we have never been brought into situations to call it forth, or God has mercifully withheld us from perpetrating all that was in our hearts. But our hearts are altogether corrupt; and therefore we should tremble, yea and work out our salvation with fear and trembling, even to our latest hour: we should not be high-minded, but fear; watching continually and praying, that we may not enter into temptation. The confidence of Peter, as well as that of Hazael, may be a lesson to us. To God then must we look to keep us by his power, even to Him who alone can keep us from falling, and present us faultless before the presence of his glory with exceeding joy.]
That we may yet further improve this subject, let us learn,
1.
To be thankful for Gods grace
[What is the reason that we have not been as vile as the most abandoned of mankind? Are we made of any better materials than they? or have we in ourselves any more strength than they? No: we owe it entirely to the distinguishing grace of God. It is He who has hedged up our way, and even in many instances built a wall against us, that we might not fall into those temptations which would have utterly overwhelmed us: He kept us, though we knew him not; and by his grace alone we are what we are. O let us adore and magnify him for all his goodness towards us; and when we see others wallowing in iniquity, remember who alone has made us to differ from them!]
2.
To be submissive to his providence
[It may be that God has been pleased to disappoint us in some things which we have set our heart upon; and we have been grieved and vexed at the dispensation. But how little do we know what would have been the effect of success! Perhaps the attainment of our wishes would have operated as Hazaels advancement did on him, and we should have long before this time have been even monsters in iniquity. At all events we have reason to believe that what we have lost was only like thick clay, which would have impeded us greatly in our Christian course. Perhaps God has seen fit to lay upon us some heavy affliction. Are we sure it was not necessary to lead us to deeper views of our own corruption, and to a more entire dependence on the Lord Jesus? We may be sure at least that our afflictions have been sent, as the pruning-knife, to lop off our luxuriant branches, and to make us more fruitful in the fruits of righteousness to Gods praise and glory.]
3.
To pant after his glory
[It is in heaven alone that we shall be free from sin. Whilst we are in the body, we are exposed to the assaults of that roaring lion, that seeketh to devour us. True it is, we have Gods promises to trust unto; but true it is also that we have wicked and deceitful hearts; and if we had attained as much as ever the Apostle Paul did, we must still, like him, keep under our body, and bring it into subjection, lest by any means, after having preached to others, we should be cast away ourselves. Let us then look for, and haste unto, the coming of the day of Christ, even that blessed day, when all sin shall be purged from our hearts, and all tears be wiped from our eyes.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ki 8:12 And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.
Ver. 12. Because I know the evil, &c. ] This pained the prophet at the very heart, and drew tears from him. “Weep with those that weep,” saith the apostle. Cum singulis pectus meum copulo, saith Cyprian, moerores et funeris pondera luctuosa participo, &c. Ambrose wished to God that all the Church’s adversaries would turn upon himself, and satisfy their thirst with his blood.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the evil. Described in 2Ki 10:32; 2Ki 12:17; 2Ki 13:3, 2Ki 13:22. Hos 10:14. Amo 1:3, Amo 1:4. Hebrew. ra’a’. App-44.
children = sons.
their children = little ones. Hebrew. ‘ul.
with child. Hebrew. harah.
Fuente: Companion Bible Notes, Appendices and Graphics
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
Reciprocal: 1Sa 1:8 – why weepest 1Ki 19:17 – the sword of Hazael 1Ki 20:42 – thy life shall go 2Ki 8:28 – Hazael 2Ki 9:14 – conspired 2Ki 13:22 – Hazael Amo 4:10 – your young Mat 2:16 – and slew Mar 14:71 – General Luk 22:33 – I am
Fuente: The Treasury of Scripture Knowledge
2Ki 8:12. I know the evil thou wilt do unto the children of Israel It was not in Hazaels countenance that Elisha read what he would do; but God did at this time reveal it to him, and gave him such a clear and full view of it, that it greatly affected him. 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 so abused as he foresaw they would be by Hazael. For though he foretold, he did not desire, the woful day. Their strong holds wilt thou set on fire, &c. See what havoc and destruction war makes! what destruction sin makes! and how the nature of man is changed by the fall, and stripped even of humanity itself! Wilt dash their children That dashing young children against the stones was one piece of barbarous cruelty which the people of the East were apt to run into, in the prosecution of their wars, is plainly intimated Psa 137:8-9. Nor was this inhuman practice out of use among nations pretending to more politeness; for, according to the remains of ancient fame, the Grecians, when they became masters of Troy, were so cruel as to throw Astyanax, Hectors son, a child in his mothers arms, headlong from one of the towers of the city. The ripping up of women with child is the highest degree of brutal cruelty; but there is reason to believe that Hazael, in his war with the Gileadites, (2Ki 10:32-33,) verified this part of the prophets prediction concerning him; for, what Amos, complaining of his cruelty to this people, calls thrashing Gilead with thrashing instruments of iron, both the Seventy and Arabic versions read, He sawed the pregnant women with iron saws. Le Clerc and Calmet.