---
title: "Clarke"
description: "Verse 2 Kings 8:1. Then spake Elisha — As this is the relation of an event far past, the words should be translated, \"But Elisha had spoken unto the woman"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-kings/8"
---

Verse [2 Kings 8:1](../../../kjv/2-kings/8/1). ***Then spake Elisha*** — As this is the relation of an event far past, the words should be translated, "But Elisha *had spoken* unto the woman whose son he *had restored* unto life; and the woman *had arisen*, and acted according to the saying of the man of God, and *had gone* with her family, and *had sojourned* in the land of the Philistines seven years." What is mentioned in these two verses happened several years before the time specified in the *third* verse. See the observations at the end of the preceding chapter. [2 Kings 7:17](../../../kjv/2-kings/7/17).

Verse [2 Kings 8:4](../../../kjv/2-kings/8/4). ***The king talked with Gehazi*** — This is supposed to have happened *before* the cleansing of Naaman, for is it likely that the king would hold conversation with a leprous man; or that, knowing Gehazi had been dismissed with the highest disgrace from the prophet's service, he could hold any conversation with him concerning his late master, relative to whom he could not expect him to give either a true or impartial account?
Some think that this conversation might have taken place after Gehazi became leprous; the king having an insatiable curiosity to know the private history of a man who had done such astonishing things: and from whom could he get this information, except from the prophet's own confidential servant? It agrees better with the chronology to consider what is here related as having taken place *after* the cure of Naaman. As to the circumstance of Gehazi's disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile.

Verse [2 Kings 8:5](../../../kjv/2-kings/8/5). ***This*****is*****the woman, and this*****is*****her son, whom Elisha**********restored to life.*** — This was a very providential occurrence in behalf of the Shunammite. The relation given by Gehazi was now corroborated by the woman herself; the king was duly affected, and gave immediate orders for the restoration of her land.

Verse [2 Kings 8:7](../../../kjv/2-kings/8/7). ***Elisha came to Damascus*** — That he might lead Gehazi to repentance; according to *Jarchi* and some others.

Verse [2 Kings 8:8](../../../kjv/2-kings/8/8). ***Take a present in thine hand*** — But what an immense present was this - *forty camels' burden of every good thing of* *Damascus*! The prophet would need to have a very large establishment at Damascus to dispose of so much property.

Verse [2 Kings 8:10](../../../kjv/2-kings/8/10). ***Thou mayest certainly recover: howbeit the Lord hath**********showed me that he shall surely die.*** — That is, God has not *determined* thy death, nor will it be a *necessary consequence* of the *disease* by which thou art now afflicted; but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not *designed* nor *appointed* the death of a person, he may nevertheless die, though not without the *permission* of God. This is a farther proof of the doctrine of *contingent events*: he might live for all his sickness, but thou wilt put an end to his life.

Verse [2 Kings 8:11](../../../kjv/2-kings/8/11). ***He settled his countenance steadfastly*** — Of whom does the author speak? Of Hazael, or of Elisha? Several apply this action to the prophet: he had a murderer before him and he saw the bloody acts he was about to commit, and was greatly distressed; but he endeavoured to conceal his feelings: at last his face reddened with anguish, his feelings overcame him, and he burst out and wept.
The *Septuagint*, as it stands in the *Complutensian* and *Antwerp* Polyglots, makes the text very plain: Και ἑστη Αζαηλ κατα πρωσοπον αυτου, και παρεθηκεν ενωπιον αυτου δωρα, ἑως ῃσχυνετο· και εκλαυσεν ὁ ανθρωπος του Θεου, *And Hazael stood before his face,* *and he presented before him gifts till he was ashamed; and the man* *of God wept*.
The Codex *Vaticanus*, and the Codex *Alexandrinus*, are nearly as the Hebrew. The *Aldine* edition agrees in some respects with the *Complutensian*; but all the *versions* follow the *Hebrew*.

Verse [2 Kings 8:12](../../../kjv/2-kings/8/12). ***I know the evil that thou wilt do*** — We may see something of the accomplishment of this prediction, [2 Kings 10:32-33](../../../kjv/2-kings/10/32-33); [2 Kings 13:3](../../../kjv/2-kings/13/3); [2 Kings 13:7](../../../kjv/2-kings/13/7).

Verse [2 Kings 8:13](../../../kjv/2-kings/8/13). ***But what*****, is*****thy servant a dog, that he should do this**********great things*** — I believe this verse to be wrongly interpreted by the general run of commentators. It is generally understood that Hazael was struck with horror at the prediction; that these cruelties were most alien from his mind; that he then felt distressed and offended at the imputation of such evils to him; and yet, so little did he know his own heart, that when he got power, and had opportunity, he did the whole with a willing heart and a ready hand. On the contrary, I think he was *delighted* at the prospect; and his question rather implies a *doubt* whether a person so inconsiderable as he is shall ever have it in his power to do such *great*, not such *evil* things; for, in his sight, they had no turpitude. The Hebrew text stands thus: כי מה עבדך הכלב כי יעשה הדבר הגדול הזה *ki mah abdecha hakkeleb, ki yaaseh haddabar* *haggadol hazzeh*? "But, what! thy servant, this dog! that *he* should do this great work!" Or, "Can such a poor, worthless fellow, such *a dead dog*, [ὁ κυων ὁ τεθνηκως, *Sept*.,] perform such mighty actions? thou fillest me with surprise." And that this is the true sense, his immediate murder of his master on his return fully proves. "Our common version of these words of Hazael," as Mr. *Patten* observes, "has stood in the front of many a fine declamation utterly wide of his real sentiment. His exclamation was not the result of horror; his expression has no tincture of it; but of the unexpected glimpse of a crown! The prophet's answer is plainly calculated to satisfy the astonishment he had excited. A *dog* bears not, in Scripture, the character of a *cruel*, but of a *despicable* animal; nor does he who is shocked with its barbarity call it a GREAT deed." - *David Vindicated*.

Verse [2 Kings 8:15](../../../kjv/2-kings/8/15). ***A thick cloth*** — The versions, in general, understand this of a *hairy* or *woollen* cloth.
***So that he died*** — He was smothered, or suffocated.

Verse [2 Kings 8:16](../../../kjv/2-kings/8/16). ***In the fifth year of Joram*** — This verse, as it stands in the present Hebrew text, may be thus read: "And in the fifth year of Joram son of Ahab king of Israel, [and of Jehoshaphat, king of Judah,] reigned Jehoram son of Jehoshaphat king of Judah." The three Hebrew words, ויהושפט מלך יהודה, *and of Jehoshaphat king* *of Judah*, greatly disturb the chronology in this place. It is certain that Jehoshaphat reigned *twenty-five* years, and that Jehoram his son reigned but *eight*; [1 Kings 22:42](../../../kjv/1-kings/22/42); [2 Kings 8:17](../../../kjv/2-kings/8/17); [2 Chronicles 20:31](../../../kjv/2-chronicles/20/31); [2 Chronicles 21:5](../../../kjv/2-chronicles/21/5). So that he could not have reigned during his father's life without being king *twenty* years, and *eight* years! These words are wanting in *three* of *Kennicott's* and *De Rossi's* MSS. in the *Complutensian* and *Aldine* editions of the *Septuagint*, in the *Peshito Syriac*, in the Parisian *Heptapler Syriac*, the *Arabic*, and in many copies of the *Vulgate*, collated by Dr. *Kennicott* and *De Rossi*, both *printed* and *manuscript*; to which may be added *two* MSS. in my own library, one of the fourteenth, the other of the eleventh century, and in what I judge to be the *Editio Princeps* of the Vulgate. And it is worthy of remark that in this latter work, after the fifteenth verse, ending with *Quo mortuo regnavit Azahel pro eo*, the following words are in a smaller character, *Anno quinto Joram filii Achab regis Israhel,* *regnavit Joram filius Josaphat rex Juda*. *Triginta*, c. We have already seen that it is supposed that Jehoshaphat associated his son with him in the kingdom and that the *fifth year* in this place only regards *Joram* king of Israel, and not *Jehoshaphat* king of Judah. [2 Kings 1:17](../../../kjv/2-kings/1/17).

Verse [2 Kings 8:17](../../../kjv/2-kings/8/17). ***He reigned eight years in Jerusalem.*** — Beginning with the fifth year of Joram, king of Israel. He reigned *three years* with *Jehoshaphat* his father, and *five years* alone; i.e., from A.M. 3112 to 3119, according to Archbishop Usher.

Verse [2 Kings 8:18](../../../kjv/2-kings/8/18). ***The daughter of Ahab was his wife*** — This was the infamous *Athaliah*; and through this marriage Jehoshaphat and Ahab were confederates; and this friendship was continued after Ahab's death.

Verse [2 Kings 8:19](../../../kjv/2-kings/8/19). ***To give him alway a light*** — To give him a *successor* in his own family.

Verse [2 Kings 8:21](../../../kjv/2-kings/8/21). ***Joram went over to Zair*** — This is the same as *Seir*, a chief city of Idumea. So [Isaiah 21:11](../../../kjv/isaiah/21/11): *The burden of Dumah* (Idumea.) *He calleth to me out of Seir*.
***Smote the Edomites*** — It appears that the Israelites were *surrounded* by the Idumeans; and that in the night Joram and his men cut their way through them, and so got every man to his tent, for they were not able to make any farther head against these enemies; and therefore it is said, *that Edom revolted from under* *the hand of Judah unto this day*.

Verse [2 Kings 8:23](../../../kjv/2-kings/8/23). ***Are they not written in the book of the chronicles*** — Several remarkable particulars relative to Joram may be found in [2 Chronicles 21](../../../kjv/2-chronicles/21).

Verse 26. ***Two and twenty years old*****was*****Ahaziah when he began to**********reign*** — In [2 Chronicles 22:2](../../../kjv/2-chronicles/22/2), it is said, *forty and two years old* was *Ahaziah when he began to reign*; this is a heavy difficulty, to remove which several expedients have been used. It is most evident that, if we follow the reading in *Chronicles*, it makes the *son two years older* than his *own* *father*! for his father began to reign when he was *thirty-two* years old, and reigned *eight* years, and so died, being *forty* years old; see [2 Kings 8:17](../../../kjv/2-kings/8/17). Dr. *Lightfoot* says, "The *original* meaneth thus: *Ahaziah was the son* *of two and forty years*; namely, of the house of *Omri*, of whose seed he was by the mother's side; and he walked in the ways of that house, and came to ruin at the same time with it. This the text directs us to look after, when it calleth his mother the *daughter of Omri*, who was indeed the *daughter of Ahab*. Now, these *forty-two* years are easily reckoned by any that will *count* *back* in the Chronicle to the *second of Omri*. Such another reckoning there is about *Jechoniah*, or Jehoiachin, [2 Kings 24:8](../../../kjv/2-kings/24/8): *Jehoiachin was eighteen years old when he began to reign*. But, [2 Chronicles 36:9](../../../kjv/2-chronicles/36/9), *Jehoiachin was the son of the eight* years; that is, the beginning of his reign fell in the *eighth* year of Nebuchadnezzar, and of Judah's first captivity." - Works, vol. i., p. 87.
After all, here is a most *manifest contradiction*, that cannot be removed but by having recourse to *violent modes* of solution. I am satisfied the reading in [2 Chronicles 22:2](../../../kjv/2-chronicles/22/2), is a *mistake*; and that we should read there, as here, *twenty-two* instead of *forty-two* years; see the note there. And may we not say with *Calmet*, Which is most dangerous, to acknowledge that *transcribers* have made some mistakes in copying the sacred books, or to acknowledge that there are *contradictions* in them, and then to have recourse to solutions that can yield no satisfaction to any unprejudiced mind? I add, that no mode of solution yet found out has succeeded in removing the difficulty; and of all the MSS. which have been collated, and they amount to *several hundred, not one* confirms the reading of *twenty-two* *years*. And to it all the *ancient versions* are equally unfriendly.

Verse [2 Kings 8:28](../../../kjv/2-kings/8/28). ***The Syrians wounded Joram*** — Ahaziah went with Joram to endeavour to wrest Ramoth-gilead out of the hands of the Syrians, which belonged to Israel and Judah. Ahab had endeavoured to do this before, and was slain there; see [1 Kings 22:3](../../../kjv/1-kings/22/3), &c., and the notes there.

Verse [2 Kings 8:29](../../../kjv/2-kings/8/29). ***Went back to be healed in Jezreel*** — And there he continued till Jehu conspired against and slew him there. And thus the blood of the innocents, which had been shed by Ahab and his wife Jezebel, was visited on them in the total extinction of their family. See the following chapters, where the bloody tale of Jehu's conspiracy is told at large.
I HAVE already had to remark on the chronological difficulties which occur in the historical books; difficulties for which copyists alone are responsible. To remove them by the plan of *reconciliation*, is in many cases impracticable; to conjectural criticism we must have recourse. And is there a single ancient author of any kind, but particularly those who have written on matters of *history* and *chronology*, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers?

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