2 Kings 8

2 Kings 8:1

Three Commissions for Elijah

When Elijah, so to speak, has submitted his resignation as a prophet to God, God accepts it. He gives him some commissions to finish his service. He must anoint three people.

Again God says “go” (1 Kings 19:15; 1 Kings 18:1), but now to return on his way. The first thing he has to do is to anoint Hazael king over Aram (Syria). Elijah does not carry out this task personally, but through Elisha. Hazael is anointed by Elisha. This king will become a means of disciplining God’s people, for the people are unfaithful and deviated from God.

Besides Hazael, Jehu must also be anointed. Also this anointing was not done by Elijah personally, but by Elisha. Jehu will kill him who has escaped the sword of Hazael. That is how it happened. Jehoram, who had escaped Hazael, was killed by Jehu.

The third task of Elijah is to anoint Elisha. Elisha belongs to the 7,000 whom God has left. Elijah does, however, fulfill the task of anointing him. That is to say that he appoints Elisha as his successor by means of a symbolic act. It is unique in the service of the prophet that he has a successor. Elisha replaces Elijah.

With Elisha we see the principle of grace. We don’t read that Elisha killed anyone. Elisha does not kill by the wind, the earthquake and the fire, as Hazael and Jehu will do, but lets the sound of gentle blowing be heard.

2 Kings 8:2

The Calling of Elisha

Of the three commissions God has given, Elijah has personally only appointed Elisha as his successor. There he goes first, and not to Hazael and Jehu who are mentioned earlier by the LORD. The story continues immediately with the calling of Elisha, the third and last part of the Divine command.

This does not mean the end of Elijah’s own service work. We read about him again in 1 Kings 21, where he pronounces judgment on Ahab in the vineyard of Naboth (1 Kings 21:17-22), and also in 2 Kings 1, where he predicts Ahaziah’s death (2 Kings 1:3-4). For Elisha, these years, in which he lives in the proximity of the prophet and serves him, have undoubtedly been a good time to prepare for his own task.

The anointing of Elisha is done in a symbolic way. The symbolic act of Elijah in the calling of his successor is that he throws his mantle on him (1 Kings 19:19). The gesture is telling enough. With this he tells Elisha to succeed him. He doesn’t persuade Elisha to follow him; he leaves that to the LORD. Elisha must draw the conclusion himself.

Elisha receives the mantle of the prophets from Elijah’s hand and will in the future be allowed to wear it (2 Kings 2:12-13). This mantle also plays an interesting role later on, when Elijah is taken up into heaven. The water of the Jordan divides to both sides as soon as Elijah and later Elisha strikes the water with the mantle (2 Kings 2:8; 14). The Jordan, which ends in the Dead Sea, can be called the Death River. The power of death must give way to the power of God that reaches farther than the limits of death.

While Elijah, which means ‘my God is Yahweh’, is described as the prophet of judgment, Elisha, which means ‘my God is salvation’, is pre-eminently the prophet of grace. Every time we see him healing and saving. Where he appears on the stage, there is life and hope.

Elisha partakes of the spirit of Elijah when he sees him go to heaven. Thus we have been given part in the Spirit of Christ after His glorification in heaven. In the power of that Spirit we can fulfill our calling and task. When Elisha is called to follow Elijah, he is busy on the land. Even now, God is still calling people in the midst of their busy work to give it up and to give their time and strength to Him in another way (cf. Matthew 4:18-22).

Elisha must have been a rich farmer. He has to give up a lot. We see this also with Moses and Paul who also gave up all natural benefits for the Lord. God calls Moses when he is in the most privileged position. Moses gives up that position and chooses “the reproach of Christ” (Hebrews 11:24-26). In the same way, Paul gives up a very privileged position in the religious world.

If people give up their job and want to go into the work of the Lord because they do not like their job, it is not from the Lord. For example, a businessman whose business is going badly must not give up doing business in order to do the Lord’s work. He must consult with the Lord on how to improve his business.

Elisha is plowing with twelve pairs of oxen before him. He is at the twelfth pair of oxen. God calls him where he is, with the twelfth pair. The number twelve is emphasized. It recalls the altar that Elijah built and for which he used twelve stones (1 Kings 18:31). The number twelve makes us think of all the people of God. Twelve pairs of oxen point out that God wants His whole people to serve Him.

Elijah throws his mantle on Elisha. From now on, Elisha shall no longer go through life as a farmer, but as a prophet. God calls whomever He wants, and He calls where He wants. He calls honorable and He calls low people. He calls farmers to plough in the fields of this world and then sow the seed of the Word of God. He calls fishermen to make them fishers of men. God is sovereign and His calling is living and powerful.

Elijah does not convince Elisha with words to follow him. Through a gesture Elisha is brought into exercise. To persuade a person to serve the Lord without his heart and conscience being exercised only brings misery.

Elisha first wants to greet his father and mother and say goodbye to them. He asks Elijah for permission to do so. Elijah does not answer this question. He does not ask Elisha to account for it. He leaves it a matter between Elisha and God.

God’s calling often intervenes deeply in existing situations and relationships. Calling is not without obligation and can lead to a break with family members or close friends. We also see this in the life of Elisha. He has to say goodbye to his family, his father and his mother (1 Kings 19:20). He willingly follows and leaves his oxen, just as later the disciples abandon everything they possess in order to follow the Lord Jesus. Even though he runs after Elijah, he had the problem of his family relationships: “Let me kiss my father and my mother, then I want to follow you.”

The prophet’s answer is permissive, but it clearly reminds him also of God’s calling, which can no longer be undone: “Go back again, for what have I done to you?” The wording of this answer is a bit vague. Elijah leaves it to Elisha. Elisha didn’t have to follow Elijah so much, but succeed him.

In the Gospels we read about someone who wants to follow the Lord Jesus, but makes it a condition: “I will follow You, Lord; but first permit me to say good-bye to those at home” (Luke 9:61). Presumably he wants to use this as an excuse to postpone the following of the Lord. But the Lord, Who knows and understands the hearts, then answers him as follows: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Luke 9:62).

God’s calling doesn’t allow any delay. This calling requires a determination of the heart to serve the Lord and the setting of certain priorities. The kingdom of God must come first in our lives. Happily, with Elisha there is no hesitation to follow. He is prepared to put his hand to the plough, no longer in the field of his father but in the ‘field’ of God, the working field of the twelve tribes of Israel. Although from a human point of view he is facing an uncertain future, God gives him a much greater field of work than the one he leaves behind.

Elijah’s response is responded to by Elisha by taking a radial decision. We do not read that he has been to his parents. It can be. What we read is that he completely breaks with the past. He does not hesitate. He burns all his bridges, as it were. That’s how he starts his new task. He certainly did not begin to perform signs and miracles in Israel. He must first listen to the words of the prophet Elijah and, among other things, take care of Elijah’s personal needs (2 Kings 3:11). He starts with simple work, but to live near the prophet gradually prepares him for other tasks.

This principle also applies to us. Living in the presence of our Lord and Master and listening to His Word form the necessary basis to fully equip us “for all good work” (2 Timothy 3:16-17).

2 Kings 8:3

The Calling of Elisha

Of the three commissions God has given, Elijah has personally only appointed Elisha as his successor. There he goes first, and not to Hazael and Jehu who are mentioned earlier by the LORD. The story continues immediately with the calling of Elisha, the third and last part of the Divine command.

This does not mean the end of Elijah’s own service work. We read about him again in 1 Kings 21, where he pronounces judgment on Ahab in the vineyard of Naboth (1 Kings 21:17-22), and also in 2 Kings 1, where he predicts Ahaziah’s death (2 Kings 1:3-4). For Elisha, these years, in which he lives in the proximity of the prophet and serves him, have undoubtedly been a good time to prepare for his own task.

The anointing of Elisha is done in a symbolic way. The symbolic act of Elijah in the calling of his successor is that he throws his mantle on him (1 Kings 19:19). The gesture is telling enough. With this he tells Elisha to succeed him. He doesn’t persuade Elisha to follow him; he leaves that to the LORD. Elisha must draw the conclusion himself.

Elisha receives the mantle of the prophets from Elijah’s hand and will in the future be allowed to wear it (2 Kings 2:12-13). This mantle also plays an interesting role later on, when Elijah is taken up into heaven. The water of the Jordan divides to both sides as soon as Elijah and later Elisha strikes the water with the mantle (2 Kings 2:8; 14). The Jordan, which ends in the Dead Sea, can be called the Death River. The power of death must give way to the power of God that reaches farther than the limits of death.

While Elijah, which means ‘my God is Yahweh’, is described as the prophet of judgment, Elisha, which means ‘my God is salvation’, is pre-eminently the prophet of grace. Every time we see him healing and saving. Where he appears on the stage, there is life and hope.

Elisha partakes of the spirit of Elijah when he sees him go to heaven. Thus we have been given part in the Spirit of Christ after His glorification in heaven. In the power of that Spirit we can fulfill our calling and task. When Elisha is called to follow Elijah, he is busy on the land. Even now, God is still calling people in the midst of their busy work to give it up and to give their time and strength to Him in another way (cf. Matthew 4:18-22).

Elisha must have been a rich farmer. He has to give up a lot. We see this also with Moses and Paul who also gave up all natural benefits for the Lord. God calls Moses when he is in the most privileged position. Moses gives up that position and chooses “the reproach of Christ” (Hebrews 11:24-26). In the same way, Paul gives up a very privileged position in the religious world.

If people give up their job and want to go into the work of the Lord because they do not like their job, it is not from the Lord. For example, a businessman whose business is going badly must not give up doing business in order to do the Lord’s work. He must consult with the Lord on how to improve his business.

Elisha is plowing with twelve pairs of oxen before him. He is at the twelfth pair of oxen. God calls him where he is, with the twelfth pair. The number twelve is emphasized. It recalls the altar that Elijah built and for which he used twelve stones (1 Kings 18:31). The number twelve makes us think of all the people of God. Twelve pairs of oxen point out that God wants His whole people to serve Him.

Elijah throws his mantle on Elisha. From now on, Elisha shall no longer go through life as a farmer, but as a prophet. God calls whomever He wants, and He calls where He wants. He calls honorable and He calls low people. He calls farmers to plough in the fields of this world and then sow the seed of the Word of God. He calls fishermen to make them fishers of men. God is sovereign and His calling is living and powerful.

Elijah does not convince Elisha with words to follow him. Through a gesture Elisha is brought into exercise. To persuade a person to serve the Lord without his heart and conscience being exercised only brings misery.

Elisha first wants to greet his father and mother and say goodbye to them. He asks Elijah for permission to do so. Elijah does not answer this question. He does not ask Elisha to account for it. He leaves it a matter between Elisha and God.

God’s calling often intervenes deeply in existing situations and relationships. Calling is not without obligation and can lead to a break with family members or close friends. We also see this in the life of Elisha. He has to say goodbye to his family, his father and his mother (1 Kings 19:20). He willingly follows and leaves his oxen, just as later the disciples abandon everything they possess in order to follow the Lord Jesus. Even though he runs after Elijah, he had the problem of his family relationships: “Let me kiss my father and my mother, then I want to follow you.”

The prophet’s answer is permissive, but it clearly reminds him also of God’s calling, which can no longer be undone: “Go back again, for what have I done to you?” The wording of this answer is a bit vague. Elijah leaves it to Elisha. Elisha didn’t have to follow Elijah so much, but succeed him.

In the Gospels we read about someone who wants to follow the Lord Jesus, but makes it a condition: “I will follow You, Lord; but first permit me to say good-bye to those at home” (Luke 9:61). Presumably he wants to use this as an excuse to postpone the following of the Lord. But the Lord, Who knows and understands the hearts, then answers him as follows: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Luke 9:62).

God’s calling doesn’t allow any delay. This calling requires a determination of the heart to serve the Lord and the setting of certain priorities. The kingdom of God must come first in our lives. Happily, with Elisha there is no hesitation to follow. He is prepared to put his hand to the plough, no longer in the field of his father but in the ‘field’ of God, the working field of the twelve tribes of Israel. Although from a human point of view he is facing an uncertain future, God gives him a much greater field of work than the one he leaves behind.

Elijah’s response is responded to by Elisha by taking a radial decision. We do not read that he has been to his parents. It can be. What we read is that he completely breaks with the past. He does not hesitate. He burns all his bridges, as it were. That’s how he starts his new task. He certainly did not begin to perform signs and miracles in Israel. He must first listen to the words of the prophet Elijah and, among other things, take care of Elijah’s personal needs (2 Kings 3:11). He starts with simple work, but to live near the prophet gradually prepares him for other tasks.

This principle also applies to us. Living in the presence of our Lord and Master and listening to His Word form the necessary basis to fully equip us “for all good work” (2 Timothy 3:16-17).

2 Kings 8:4

The Calling of Elisha

Of the three commissions God has given, Elijah has personally only appointed Elisha as his successor. There he goes first, and not to Hazael and Jehu who are mentioned earlier by the LORD. The story continues immediately with the calling of Elisha, the third and last part of the Divine command.

This does not mean the end of Elijah’s own service work. We read about him again in 1 Kings 21, where he pronounces judgment on Ahab in the vineyard of Naboth (1 Kings 21:17-22), and also in 2 Kings 1, where he predicts Ahaziah’s death (2 Kings 1:3-4). For Elisha, these years, in which he lives in the proximity of the prophet and serves him, have undoubtedly been a good time to prepare for his own task.

The anointing of Elisha is done in a symbolic way. The symbolic act of Elijah in the calling of his successor is that he throws his mantle on him (1 Kings 19:19). The gesture is telling enough. With this he tells Elisha to succeed him. He doesn’t persuade Elisha to follow him; he leaves that to the LORD. Elisha must draw the conclusion himself.

Elisha receives the mantle of the prophets from Elijah’s hand and will in the future be allowed to wear it (2 Kings 2:12-13). This mantle also plays an interesting role later on, when Elijah is taken up into heaven. The water of the Jordan divides to both sides as soon as Elijah and later Elisha strikes the water with the mantle (2 Kings 2:8; 14). The Jordan, which ends in the Dead Sea, can be called the Death River. The power of death must give way to the power of God that reaches farther than the limits of death.

While Elijah, which means ‘my God is Yahweh’, is described as the prophet of judgment, Elisha, which means ‘my God is salvation’, is pre-eminently the prophet of grace. Every time we see him healing and saving. Where he appears on the stage, there is life and hope.

Elisha partakes of the spirit of Elijah when he sees him go to heaven. Thus we have been given part in the Spirit of Christ after His glorification in heaven. In the power of that Spirit we can fulfill our calling and task. When Elisha is called to follow Elijah, he is busy on the land. Even now, God is still calling people in the midst of their busy work to give it up and to give their time and strength to Him in another way (cf. Matthew 4:18-22).

Elisha must have been a rich farmer. He has to give up a lot. We see this also with Moses and Paul who also gave up all natural benefits for the Lord. God calls Moses when he is in the most privileged position. Moses gives up that position and chooses “the reproach of Christ” (Hebrews 11:24-26). In the same way, Paul gives up a very privileged position in the religious world.

If people give up their job and want to go into the work of the Lord because they do not like their job, it is not from the Lord. For example, a businessman whose business is going badly must not give up doing business in order to do the Lord’s work. He must consult with the Lord on how to improve his business.

Elisha is plowing with twelve pairs of oxen before him. He is at the twelfth pair of oxen. God calls him where he is, with the twelfth pair. The number twelve is emphasized. It recalls the altar that Elijah built and for which he used twelve stones (1 Kings 18:31). The number twelve makes us think of all the people of God. Twelve pairs of oxen point out that God wants His whole people to serve Him.

Elijah throws his mantle on Elisha. From now on, Elisha shall no longer go through life as a farmer, but as a prophet. God calls whomever He wants, and He calls where He wants. He calls honorable and He calls low people. He calls farmers to plough in the fields of this world and then sow the seed of the Word of God. He calls fishermen to make them fishers of men. God is sovereign and His calling is living and powerful.

Elijah does not convince Elisha with words to follow him. Through a gesture Elisha is brought into exercise. To persuade a person to serve the Lord without his heart and conscience being exercised only brings misery.

Elisha first wants to greet his father and mother and say goodbye to them. He asks Elijah for permission to do so. Elijah does not answer this question. He does not ask Elisha to account for it. He leaves it a matter between Elisha and God.

God’s calling often intervenes deeply in existing situations and relationships. Calling is not without obligation and can lead to a break with family members or close friends. We also see this in the life of Elisha. He has to say goodbye to his family, his father and his mother (1 Kings 19:20). He willingly follows and leaves his oxen, just as later the disciples abandon everything they possess in order to follow the Lord Jesus. Even though he runs after Elijah, he had the problem of his family relationships: “Let me kiss my father and my mother, then I want to follow you.”

The prophet’s answer is permissive, but it clearly reminds him also of God’s calling, which can no longer be undone: “Go back again, for what have I done to you?” The wording of this answer is a bit vague. Elijah leaves it to Elisha. Elisha didn’t have to follow Elijah so much, but succeed him.

In the Gospels we read about someone who wants to follow the Lord Jesus, but makes it a condition: “I will follow You, Lord; but first permit me to say good-bye to those at home” (Luke 9:61). Presumably he wants to use this as an excuse to postpone the following of the Lord. But the Lord, Who knows and understands the hearts, then answers him as follows: “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Luke 9:62).

God’s calling doesn’t allow any delay. This calling requires a determination of the heart to serve the Lord and the setting of certain priorities. The kingdom of God must come first in our lives. Happily, with Elisha there is no hesitation to follow. He is prepared to put his hand to the plough, no longer in the field of his father but in the ‘field’ of God, the working field of the twelve tribes of Israel. Although from a human point of view he is facing an uncertain future, God gives him a much greater field of work than the one he leaves behind.

Elijah’s response is responded to by Elisha by taking a radial decision. We do not read that he has been to his parents. It can be. What we read is that he completely breaks with the past. He does not hesitate. He burns all his bridges, as it were. That’s how he starts his new task. He certainly did not begin to perform signs and miracles in Israel. He must first listen to the words of the prophet Elijah and, among other things, take care of Elijah’s personal needs (2 Kings 3:11). He starts with simple work, but to live near the prophet gradually prepares him for other tasks.

This principle also applies to us. Living in the presence of our Lord and Master and listening to His Word form the necessary basis to fully equip us “for all good work” (2 Timothy 3:16-17).

2 Kings 8:6

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:7

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:8

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:9

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:10

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:11

Ben-hadad Besieges Samaria

A believer like Elijah can have their highs and lows. A wicked man like Ahab has only lows, despite so much evidence of God’s goodness. This chapter also shows this. God is good to Ahab, but he ignores it and reacts to it in pure willfulness.

In this chapter we hear nothing from Elijah. He has resigned and the LORD has accepted his resignation. He still has three tasks to complete. His service is over, although we hear from him once more. We do come across several prophets in this history. We also see that Ahab hasn’t changed. In this history God gives Ahab the opportunity to deal with a great enemy, Aram or Syria. He doesn’t do that and then dies later by the hand of the Syrians. An evil spared by us will not spare us and we will perish by it.

Yet something has changed because of the Carmel. The people have been reminded that there is a God in Israel. Also the hearts of the people are inclined toward God again. Then God sends blessing. That is astonishing when at the same time we see how little the people do with it. Here we see a gracious God. With a small trace of repentance God shows grace. We will also see this with Ahab in the next chapter. God also proves that He is the holy God.

The kings who go with Ben-hadad will be tribal princes. All cities have their own king. Syria is an important enemy of the ten tribes. They besiege Samaria. The enemy does not want to continue the siege and proposes a compromise, in which he sets the conditions. He proposes to Ahab to escape further siege and starvation.

Here we see that Ahab hasn’t changed. When Ben-hadad attacks him and makes a foolish proposal, he accepts it. Ahab is prepared to extradite his wives and children, as long as he stays out of harm. He even calls Ben-hadad “my lord”. He does not think about taking refuge in God. He accepts the proposal. Because of this he would also have to hand in Jezebel.

In his hubris Ben-hadad makes another demand. He wants to send his servants into town to take away everything they want.

2 Kings 8:12

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:13

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:14

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:15

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:16

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:17

Ahab Consults the Elders

Ben-hadad’s second proposal panics Ahab. Now everything that is desirable in his eyes will be taken (1 Kings 20:6). That goes too far for him. Instead of resorting to God, he calls together the elders with whom he consults as a man of the world. He is a weak man and cannot decide for himself. The elders advice him not to accept Ben-hadad’s proposal.

In his answer to Ben-hadad, Ahab does not repeat the strong answer of the elders, but gives a weak answer. He reiterates his willingness to meet the first demand and once again calls Ben-hadad “my lord”.

Ben-hadad has been agitated and now wants to take over the city. He poetically points to the enormous army he has. Ahab responds with a proverb. This saying means as much as: You shouldn’t have a big mouth before you have achieved results. The saying we have for that is: You should not share out the bearskin before the bear is dead.

2 Kings 8:18

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:19

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:20

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:21

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:22

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:23

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:24

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:25

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:26

A Prophet Promises Ahab Victory

Then a prophet appears on stage. Possibly the prophet is one of the 7,000, or one of the 100 hidden by Obadiah. It is God’s concern that Ahab will know that He is the LORD. This will happen because He executes the judgment.

The prophet gives some indications on behalf of God how Ahab can win the battle. Miraculously Ahab listens to this, perhaps because he sees no other possibility. God comes to his aid in pure grace. Once again He wants to show that He is there. He is going to help Ahab in spite of everything, for the sake of the faithful in the people. Ahab’s indifferent attitude does not prevent God from His intention to save his people despite this unwilling king.

Ahab is interested in this deliverance and informs how it will go. The prophet tells him that this will be done by a selection of young men. God uses the suitability of the persons, while it is clear that He Himself gives the victory, for there are few. We also see this with Gideon and his 300 men (Judges 7:2; 21). When asked by Ahab who should take the initiative to fight, the prophet answers that he should take the initiative.

Ben-hadad is so overconfident, that he allows himself to drink himself drunk in the middle of the day. He has no eye for the danger that threatens. Diffused by the drink, he thinks he can ward off this danger. His men have only to capture the men of Ahab.

It runs differently. The men of Ahab defeat every man they meet. They are inviolable to the men of Ben-hadad. That is only because of the LORD. When Israel was God’s people, the people always won through Him. Never did the people gain a victory because they were the superior.

2 Kings 8:27

The Prophet Informs Ahab

When the battle is won, the prophet warns Ahab that Ben-hadad is not definitively defeated. Ben-hadad will come back. The prophet tells him to consider what to do. He has a year to do so.

Ben-hadad is also considering. He and his men evaluate the situation. A proposal is being made that will be successful in the next battle. Ben-hadad gets the advice to fight in the plain, because “their gods are gods of the mountains”. This makes it a battle between God and the idols. Here we hear how the servants of the king of Syria think about God. Today theologians also speak so about God, as a god of a primitive people, a god they themselves invented.

2 Kings 8:28

The Prophet Informs Ahab

When the battle is won, the prophet warns Ahab that Ben-hadad is not definitively defeated. Ben-hadad will come back. The prophet tells him to consider what to do. He has a year to do so.

Ben-hadad is also considering. He and his men evaluate the situation. A proposal is being made that will be successful in the next battle. Ben-hadad gets the advice to fight in the plain, because “their gods are gods of the mountains”. This makes it a battle between God and the idols. Here we hear how the servants of the king of Syria think about God. Today theologians also speak so about God, as a god of a primitive people, a god they themselves invented.

2 Kings 8:29

The Prophet Informs Ahab

When the battle is won, the prophet warns Ahab that Ben-hadad is not definitively defeated. Ben-hadad will come back. The prophet tells him to consider what to do. He has a year to do so.

Ben-hadad is also considering. He and his men evaluate the situation. A proposal is being made that will be successful in the next battle. Ben-hadad gets the advice to fight in the plain, because “their gods are gods of the mountains”. This makes it a battle between God and the idols. Here we hear how the servants of the king of Syria think about God. Today theologians also speak so about God, as a god of a primitive people, a god they themselves invented.