The Pulpit Commentary — 2 Kings — Section 137

Vere. 1-15.-Elisha, Hazael, and Benhadad. The present interview between Eli~ha and Hazael arose out of Bcnhadad's illness. Benhadad heard th~t Elisha had come to Damascus, and he sent Hazael to inquire of the Lord by him if he would recover of his diseasu. It is wonderful how ready men are to forsake Go<l when they are well, and to seek his help when they are in sickness or trouble. When he was well, the King of Syria"bowed himself in the house of Rimmon," but now, in his time of we<1kness and anxiety about his life, he sends to inquire of the God of Israel. Elisha's ar,swcr to Benhadad's question was evidently an enigma. "Go, say unto him, Thou mayest certainly recover: howbeit the Lord bath showed me that he shall surely die." Elisha looked steadfastly into Hazael's face. Did Hazael understand the enigma or not? Why, then, are such signs of confusion in his face? Why does his eye fai I to meet the prophet's gaze? Why does his cheek grow pale? Why that uneasy twitching of the mouth? Yes. Elisha's suspicions-and perhaps also the hints which God had given him-are confirmed. It was true that Benhadad might recover. His illness was not mortal. And yet his death was certain, and Hazael's conscience told him that he was already a murderer in his heart. As Elisha thinks of all the trouble and suffer- ing that shall come upon Israel through Hazael's instrumentality, he can no longer restrain his feelings. He bursts into tears. When Hazael asks him why he weeps, it is then that the prophet tells him all the cruelties which he will perpetrate upon God's people. This tale of horrors called forth the question from Hazael, "Wh,1t is thy servant, this dog, that he should do this great thiug?" It was only then that Elisha showed him tha.t he knew that murder was already in his mi11d. He quietly says, .. Behold, the Lord bath showed me that thou sbalt be king over Syria." Hazael then went back to Benhadad, and gave him an answer very different from that which Elisha had really given to him. Instead of giving him the whole message, be gives him merely a part, tells him that he shall recover, omits that it has been revealed to the prophet that he shall surely die, The morrow came; and on the morrow Hazael was a murderer. Despite all his protestations of weakness and inability to do "great things," he-the king's trusted servant-betrays his master's confidence and takes away his life. Taking a thick cloth and dipping it in water, he spread it upon the king's face, either when he was asleep, or under pretext of cooling and refreshing him, so tha\ the breathing was stopped and the king died. Terrible succession of fabe- hood, treachery, and murder. We learn from this incident- I. THE POSSIBILITIES OF EVIL IN THE HUMAN HEART. Many persons deny the depravity of human nature. They deny the story of the Fall. They object to such ideas, and regard them as theological dogmas, and the mere creations of narrow, bard, illiberal minds. But these truths of the fall of man and the depravity of human nature are something more than theological dogmas. '!'hey are facts of experience-painful, indeed, and humiliating to human pride, but facts nevertheless. And here it may be stated that to believe in the fall of man and the depravity of human nature is quite consistent with the deepest human sympathy and love. 'l'o believe in the possibilities of evil that there are in the human heart is quite consistent with believing in its great possibilities of good. The Bible, which teaches man's fall, teaches also that man was made in the image of God, and that it is possible yet for that lost and faded image to be restored. The Bible, which tells mau that he is a sinner, helpless, conrlemned, perishing, tells him also that, in the infinite mercy of that God against wb.orn be has sinned, a way of salvation bas been provided; that the Saviour is the Son of God himself; that we may have "redemption through his blood, even the forgiveness of sins;" and that "whosoever believeth on him shall uot perish, but have Avorln~ting life." It is for our own good tha.t we should know what possibilities of evil there are in the unregenerate heart. What use is it to say, "Peace! peace I" when ther~ is no peace? What avails it for the watchman to cry," All's well!" if the enemy are not only at the gates, but actually within the city? He who would help men to do the right and over• ll• ltlNOII. :S 178 THE SECOND TIOOK OF THE KINGS. [en. vm. 1-29.