(7) Neither did he leave of the people to Jehoahaz.--Rather, For he had not left to Jehoahaz (any) people (i.e., war folk; 1Kings 16:15). The subject appears to be Jehovah. The narrative returns, after the long parenthesis, to the statement of 2Kings 13:4, "and Jehoahaz besought Jehovah (for he had not left, &c.)." Or we might render, "one had not left," i.e., "there was not left."

Fifty horsemen, and ten chariots.--The mention of so small a number appears to indicate the result of the Israelite losses in some great battle, or in successive engagements. The destruction of these particular kinds of forces was equivalent to complete disarmament, and rendered further resistance hopeless, as the Syrians were especially strong in chariots and horsemen. (See Note on 2Kings 2:12.)

Had made them like the dust by threshing.--Rather, and set them like the dust to trample on or tread underfoot. Israel was down-trodden by the conqueror. (Comp. 2Samuel 22:43; Isaiah 10:6.)

Verse 7. - Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen. This verse seems to be an exegetical note on ver. 4, which perhaps it once followed immediately, the parenthetic section (vers. 5 and 6) having been added later, as an afterthought, either by the original writer, or perhaps by a later hand. The meaning seems to be that Hazael limited the standing army of Jehoahaz to fifty horsemen, ten chariots, and ten thousand footmen, not that he slew the entire military population except this small remnant. The policy of limiting the forces to be maintained by a subject-king was one known to the Romans, and has often been adopted in the East. It is still a part of our own policy in the government of India. The limitation left the country at the mercy of all its neighbors (see ver. 20). For the king of Syria had destroyed them, and had made them like the dust by threshing. Possibly this means no more than an utter destruction - a trampling in the dust, as we phrase it (see Jeremiah 51:33; Micah 4:12, 13; and perhaps Isaiah 21:10). But it may be an allusion to that destruction of prisoners by means of a threshing instrument, which was certainly sometimes practiced (2 Samuel 12:31; Proverbs 20:26), and which is made a special charge against Damascus (Amos 1:3. See Pusey's 'Minor Prophets,' p. 158).

13:1-9 It was the ancient honour of Israel that they were a praying people. Jehoahaz, their king, in his distress, besought the Lord; applied himself for help, but not to the calves; what help could they give him? He sought the Lord. See how swift God is to show mercy; how ready to hear prayer; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant Israel had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is forgiveness with him, that he may be feared. And if the Lord answer the mere cry of distress for temporal relief, much more will he regard the prayer of faith for spiritual blessings.Neither did he leave of the people to Jehoahaz but fifty horsemen,.... This is to be connected with 2 Kings 13:4, the verses 2 Kings 12:5, being to be read in a parenthesis, as in our version, and to be understood of the king of Syria, who left no more to the king of Israel, not of the people of the land, but of his army, than fifty horsemen, all the rest being either taken and carried captive by him, or slain:

and ten chariots; military chariots, with the men they carried:

and ten thousand footmen; foot soldiers; to so small a number was his army reduced through wars with the Syrians:

for the king of Syria had destroyed them, and had made them like the dust by threshing: as corn or chaff may be reduced to dust by too much threshing; or as mire and clay by treading on it.