Text -- 2 Kings 13:1-13 (NET)

Jehoahaz’s Reign over Israel

13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria for seventeen years. 13:2 He did evil in the sight of the Lord. He continued in the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins. 13:3 The Lord was furious with Israel and handed them over to King Hazael of Syria and to Hazael’s son Ben Hadad for many years. 13:4 Jehoahaz asked for the Lord’s mercy and the Lord responded favorably, for he saw that Israel was oppressed by the king of Syria. 13:5 The Lord provided a deliverer for Israel and they were freed from Syria’s power. The Israelites once more lived in security. 13:6 But they did not repudiate the sinful ways of the family of Jeroboam, who encouraged Israel to sin; they continued in those sins. There was even an Asherah pole standing in Samaria. 13:7 Jehoahaz had no army left except for fifty horsemen, ten chariots, and 10,000 foot soldiers. The king of Syria had destroyed his troops and trampled on them like dust. 13:8 The rest of the events of Jehoahaz’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 13:9 Jehoahaz passed away and was buried in Samaria. His son Joash replaced him as king.

Jehoash’s Reign over Israel

13:10 In the thirty-seventh year of King Joash’s reign over Judah, Jehoahaz’s son Jehoash became king over Israel. He reigned in Samaria for sixteen years. 13:11 He did evil in the sight of the Lord. He did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. 13:12 The rest of the events of Joash’s reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel. 13:13 Joash passed away and Jeroboam succeeded him on the throne. Joash was buried in Samaria with the kings of Israel.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 13:6

Which Ahab had planted for the worship of Baal, and which should have been destroyed, Deu 7:5.

Wesley: 2Ki 13:7

The king of Syria.

Wesley: 2Ki 13:7

Of his army, or men of war.

Wesley: 2Ki 13:8

For though his success was not good, he shewed much personal valour. Which is noted to intimate, that the Israelites were not conquered, because of the cowardice of their king, but merely from the righteous judgment of God, who was now resolved to reckon with them for their apostacy.

JFB: 2Ki 13:1-3

Under his government, which pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apostasy from the true God became greater and more confirmed than in the time of his father Jehu. The national chastisement, when it came, was consequently the more severe and the instruments employed by the Lord in scourging the revolted nation were Hazael and his son and general Ben-hadad, in resisting whose successive invasions the Israelitish army was sadly reduced and weakened. In the extremity of his distress, Jehoahaz besought the Lord, and was heard, not on his own account (Psa 66:18; Pro 1:28; Pro 15:8), but that of the ancient covenant with the patriarchs (2Ki 13:23).

JFB: 2Ki 13:4

That is, commiserated the fallen condition of His chosen people. The divine honor and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy and put an end to their blasphemous taunts that God had forsaken Israel (Deu 32:27; Psa 12:4).

JFB: 2Ki 13:5

This refers neither to some patriotic defender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoahaz, namely, Joash, who regained all the cities which the Syrians had taken from his father (2Ki 13:25); and Jeroboam, who restored the former boundaries of Israel (2Ki 14:25).

JFB: 2Ki 13:6

Asherah--the idol set up by Ahab (1Ki 16:33), which ought to have been demolished (Deu 7:5).

JFB: 2Ki 13:7

Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination (Isa 21:10; Mic 4:12; Jer 51:33). The figure originated in a barbarous war custom, which Hazael literally followed (Amo 1:3-4; compare 2Sa 18:31; Jdg 8:7).

JFB: 2Ki 13:8

This is particularly noticed in order to show that the grievous oppression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or imbecility of their king, but solely to the righteous and terrible judgment of God for their foul apostasy.

JFB: 2Ki 13:12-13

(See on 2Ki 14:8-14). The usual summary of his life and reign occurs rather early, and is again repeated in the account given of the reign of the king of Judah (2Ki 14:15).

Clarke: 2Ki 13:1

In the three and twentieth year of Joash - The chronology here is thus accounted for; Jehoahaz began his reign at the commencement of the twenty-third year of Joash, and reigned seventeen years, fourteen alone, and three years with his son Joash; the fourteenth year was but just begun.

Clarke: 2Ki 13:5

And the Lord gave Israel a savior - This was undoubtedly Joash, whose successful wars against the Syrians are mentioned at the conclusion of the chapter. Houbigant recommends to read the seventh verse after the fourth, then the fifth and sixth, and next the eighth, etc.

Clarke: 2Ki 13:6

The grove also in Samaria - Asherah, or Astarte, remained in Samaria, and there was she worshipped, with all her abominable rites.

Clarke: 2Ki 13:10

In the thirty and seventh year - Joash, the son of Jehoahaz, was associated with his father in the government two years before his death. It is this association that is spoken of here. He succeeded him two years after, a little before the death of Elisha. Joash reigned sixteen years, which include the years he governed conjointly with his father. - Calmet.

Clarke: 2Ki 13:12

Wherewith he fought against Amaziah - This war with Amaziah may be seen in ample detail 2 Chron. 25; it ended in the total defeat of Amaziah, who was taken prisoner by Joash, and afterwards slain in a conspiracy at Lachish. Joash took Jerusalem, broke down four hundred cubits of the wall, and took all the royal treasures, and the treasures of the house of God. See 2Ch 25:20-27.

TSK: 2Ki 13:1

three and twentieth year : Heb. twentieth year, and third year, 2Ki 8:26, 2Ki 10:36, 2Ki 11:4, 2Ki 11:21

Jehoahaz : 2Ki 10:35

TSK: 2Ki 13:2

am 3148-3156, bc 856-839

followed : Heb. walked after, 2Ki 13:11, 2Ki 10:29; 1Ki 12:26-33, 1Ki 14:16; Hos 5:11

TSK: 2Ki 13:3

and he delivered : Lev 26:17; Deu 4:24-27, Deu 28:25; Jdg 2:14, Jdg 3:8, Jdg 10:7-14; Isa 10:5, Isa 10:6; Heb 12:29

Hazael : 2Ki 13:22, 2Ki 8:12, 2Ki 8:13, 2Ki 12:17; 1Ki 19:17

Benhadad : 2Ki 13:24, 2Ki 13:25

all their days : Rather ""all his days;""for Joash son of Jehoahaz delivered Israel from Ben-hadad. 2Ki 13:22-25

TSK: 2Ki 13:4

Jehoahaz : Num 21:7; Jdg 6:6, Jdg 6:7, Jdg 10:10; Psa 78:34; Isa 26:16; Jer 2:27

the Lord : 2Ki 14:26; Gen 21:17; Exo 3:7; Jdg 10:15, Jdg 10:16; 2Ch 33:12, 2Ch 33:13, 2Ch 33:19; Psa 50:15; Psa 106:43, Psa 106:44; Jer 33:3

he saw : Gen 31:42; Exo 3:9; Isa 63:9

because the king : 2Ki 13:22, 2Ki 14:26

TSK: 2Ki 13:5

a saviour : This saviour was undoubtedly Joash, whose successful wars are subsequently detailed. Houbigant recommends to read the 2Ki 13:7 after the 2Ki 13:4. 2Ki 13:25, 2Ki 14:25, 2Ki 14:27; Neh 9:27; Isa 19:20; Oba 1:21; Luk 2:11

beforetime : Heb. yesterday and third day, Exo 4:10; Deu 19:4; 1Sa 19:7; 1Ch 11:2

TSK: 2Ki 13:6

departed : 2Ki 13:2, 2Ki 10:29, 2Ki 17:20-23; Deu 32:15-18

walked : Heb. he walked, 1Ki 15:3, 1Ki 16:26

and there remained : Heb. and there stood, 2Ki 17:16, 2Ki 18:4, 2Ki 23:4; Deu 7:5; 1Ki 16:33

TSK: 2Ki 13:7

fifty horsemen : 1Sa 13:6, 1Sa 13:7, 1Sa 13:15, 1Sa 13:19-23; 1Ki 20:15, 1Ki 20:27; Isa 36:8

the king : 2Ki 8:12, 2Ki 10:32

like the dust : Psa 18:42; Isa 41:2, Isa 41:15, Isa 41:16; Joe 3:14 *marg. Amo 1:3

TSK: 2Ki 13:8

1Ki 11:4, 1Ki 14:19, 1Ki 14:20, 1Ki 14:29, 1Ki 14:31

the rest : 2Ki 10:34, 2Ki 10:35

TSK: 2Ki 13:9

am 3165, bc 839

buried him : 2Ki 13:13, 2Ki 10:35; 1Ki 14:13

Joash : 2Ki 13:10, 2Ki 14:8, Jehoash

reigned in his stead : ""Alone.""

TSK: 2Ki 13:10

In the thirty : Joash, the son of Jehoahaz, was associated with his father in the government two years before his death. It is this association that is spoken of here. Joash reigned sixteen years which include the years he reigned conjointly with his father.

began Jehoash : ""In consort with his father. 2Ki 14:1.""2Ki 13:10

TSK: 2Ki 13:11

he departed : 2Ki 13:2, 2Ki 13:6, 2Ki 3:3, 2Ki 10:29

TSK: 2Ki 13:12

am 3163-3179, bc 841-825

the rest : 2Ki 13:14-25, 2Ki 14:15, 2Ki 14:25

his might : 2Ki 14:8-16; 2Ch 25:17-24

TSK: 2Ki 13:13

slept : 2Sa 7:12; 1Ki 1:21, 1Ki 2:10, 1Ki 11:31

Jeroboam : 2Ki 14:28, 2Ki 14:29

was buried : 2Ki 13:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 13:1

In this chapter the history of the kingdom of Israel is traced through the two reigns of Jehoahaz and Jehoash. In 2 Kings 14 the history of Judah is resumed.

In the three and twentieth year - Rather, the "one and twentieth year."See 2Ki 13:10.

Barnes: 2Ki 13:3

All their days - literally, "all the days."Not "all the days"of the two Syrian kings, for Ben-hadad lost to Joash all the cities which he had gained from Jehoahaz 2Ki 13:25; but either "all the days of Jehoahaz"2Ki 13:22, or "all the days of Hazael"- both while he led his own armies, and while they were led by his son.

Barnes: 2Ki 13:5

The Lord gave Israel a saviour - Not immediately on the repentance of Jehoahaz but after his death (see 2Ki 13:25).

They went out from under the hand of the Syrians - i. e. they ceased to be oppressed by the Syrians; they shook off their yoke, and became once more perfectly independent.

Tents - See 1Ki 8:66 note.

Barnes: 2Ki 13:6

But walked therein - Rather, "he walked therein,"meaning Joash, the "saviour"of the preceding verse.

There remained the grove also in Samaria - It seems strange that Jehu had not destroyed this when he put down the worship of Baal 2Ki 10:26-28. Perhaps the "grove"or "Asherah"worship was too closely connected with the old worship in high places to be set aside with the same ease as the rites newly introduced from Phoenicia.

Barnes: 2Ki 13:7

The meaning is that "he, the king of Syria"(2Ki 13:4 Hazael) limited the standing army of Jehoahaz.

Like the dust by threshing - An expression not only employed metaphorically, and importing defeat, conquest, and grinding oppression Jer 51:33; Mic 4:12, but implying also the literal use of threshing-instruments in the execution of prisoners of war (marginal reference, and compare 2Sa 12:31).

Barnes: 2Ki 13:12-13

According to ordinary laws of historical composition, these verses should form the closing paragraph of the present chapter.

Poole: 2Ki 13:1

Began to reign Heb. reigned ; which is put for began to reign , 2Ki 3:1 8:16,25 12:1 .

Poole: 2Ki 13:3

Or rather, all his days , as it is explained, 2Ki 13:22 .

Poole: 2Ki 13:4

The Lord hearkened unto him not for his sake, for God regards not the prayers of the wicked and impenitent, Psa 66:18 Pro 1:28 15:8 ; but for other reasons, expressed below, 2Ki 13:23 .

He saw i.e. he observed it with care and compassion.

The oppression of Israel his chosen and once beloved people. He now helps them, because of his former and ancient kindness to them.

The king of Syria oppressed them to wit, very grievously, as it is expressed, 2Ki 13:7 . So that he helped them not for their own sakes, but because of the rage of their enemies, and their blasphemies, which doubtless accompanied it. See Deu 32:27 Psa 12:4 .

Poole: 2Ki 13:5

A saviour; either Elisha, below, 2Ki 13:14 ; or rather, Jehoash, the son of this Jehoahaz, below, 2Ki 13:25 , and Jeroboam his son, 2Ki 14:25 .

In their tents, as beforetime in peace and security, not only in their strong cities, but even in their tents in the fields.

Poole: 2Ki 13:6

Which Ahab had planted for the worship of Baal, 1Ki 16:32 , and which should have been destroyed, Deu 7:5 .

Poole: 2Ki 13:7

Neither did he i.e. the king of Syria, 2Ki 13:4 , with which this verse is to be joined; 2Ki 13:5,6 being put within a parenthesis, as it is in our translation. But this verse may be translated otherwise, Although he (either the king of Syria, 2Ki 13:4 , or the Lord, 2Ki 13:5 , to whom judgments are oft ascribed, even when wicked men are the instruments of executing it) had not left , &c. And so it may be joined with the next foregoing verse, as a great aggravation of their impenitency, and obstinate continuance in their idolatry, notwithstanding such terrible judgments, which in all reason should have driven them from it. Leave of the people , i.e. of his army, or men of war, as the following words evince.

Had made them like the dust by threshing i.e. had broken and ground them to dust, or powder, as the corn is many times broken by threshing.

Poole: 2Ki 13:8

His might for though his success was not good, he showed much personal valour and courage; which is noted to intimate that the Israelites were not conquered, because of the baseness and cowardice of their king, but merely from the righteous and dreadful judgment of God, who was now resolved to reckon with them for their filthy apostacy.

Poole: 2Ki 13:10

By which, compared with 2Ki 13:1 , it may be gathered that Jehoahaz had two or three years before his death made his son Jehoash king with him; which is very probable, because he was perpetually in the state of war, and consequently in danger of an untimely death, and because he was a man of valour, as is implied here, 2Ki 13:12 , and declared 2Ch 25 .

Haydock: 2Ki 13:1

Eliseus. His tomb was not in the city, but in a spacious cave, the entrance of which was secured with a stone, according to custom. This was removed in the hurry, and the corpse thrown into the same recess, which had been prepared for the remains of the prophet. Josephus ([Antiquities?] ix. 8.) relates the history in a different manner, and pretends that robbers having slain a person, threw his corpse accidentally into the tomb of Eliseus. The Rabbins tell us his name was Sellum, and that he died again immediately, because he was a wicked man, which would render the miracle, in a manner, useless. (Calmet) ---

By it God honoured his servant, and convinced the Israelites that what he had so lately foretold, respecting the Syrians, would undoubtedly take place. (Menochius)

Haydock: 2Ki 13:1

Years. Two with his son Joas, (Usher) or three. (Capellus) (Du Hamel) See ver. 10.

Haydock: 2Ki 13:3

Days, while Joachaz lived, ver. 22. (Menochius) ---

Yet Benadad only molested his son. (Calmet) ---

Hazael proved a dreadful scourge in the hand of God, to punish his people, chap. viii. 12. (Haydock)

Haydock: 2Ki 13:5

Saviour, in the person of Joas, (ver. 23.; Tostat) after the death of Joachaz, whose repentance preserved him, at least, in this world. (Haydock)

Haydock: 2Ki 13:6

A grove, dedicated to the worship of idols. (Challoner) ---

Hebrew, "and the Ascera (grove of Astarte) was standing even in Samaria." That impure worship had gained ground again, after Jehu was dead.

Haydock: 2Ki 13:7

Floor. Amos (i. 3.) informs us, that Hazael had crushed the inhabitants of Galaad to death with iron chariots.

Haydock: 2Ki 13:8

Valour, or personal courage, (Calmet) though he gained no complete victory. The most valiant are not always successful. (Tirinus) ---

Fortiter ille facit qui miser esse potest. (Martial) (Haydock) ---

Joachaz did not quite sink under his troubles. (Tirinus)

Haydock: 2Ki 13:10

Seven. To complete the number seventeen, (ver. 1.) it ought to be "nine" ending. (Houbigant, p. 109.) See chap. xiv. 23. ---

Years. If Jeroboam reigned in the 15th year of Amasias, and his father in the 37th of Joas, and not in the 39th almost complete, this king would have held dominion eighteen years. (Ibid.[Houbigant, p. 109.?])

Haydock: 2Ki 13:12

Juda, who was the aggressor. See 2 Paralipomenon xxv. 23.

Haydock: 2Ki 13:13

Throne, for ten years, along with his father. From this period the reign of Azarias must be dated, chap. xv. 1. (Usher) (Calmet)

Gill: 2Ki 13:1

In the twenty and third year of Joash the son of Ahaziah king of Judah,.... The same year he was so zealous and busy in repairing the temple, 2Ki 12:6,

Jehoahaz the son of Jehu began to reign over Israel in Samaria; whereas Joash began to reign in the seventh year of Jehu, and Jehu reigned but twenty eight years, 2Ki 10:36, and 2Ki 12:1, this could be but the twenty first of Joash; to reconcile which it must be observed, that it was at the beginning of the seventh year of Jehu that Joash began to reign, and at the beginning of the twenty third of Joash that Jehoahaz began to reign, as the Jewish commentators observe:

and reigned seventeen years; the two last of which were in common with his son, as Junius, see 2Ki 13:10

Gill: 2Ki 13:2

And he did that which was evil in the sight of the Lord,.... Committed idolatry:

and followed the sins of Jeroboam the son of Nebat, which made Israel to sin; worshipping the golden calves:

he departed not therefrom; from the worship of them.

Gill: 2Ki 13:3

And the anger of the Lord was kindled against Israel,.... They doing as their kings did:

and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days; the word "their" should not be supplied, since it was not true that Israel was delivered into the hands of both those kings of Syria as long as they lived; for they were delivered out of the hands of Benhadad, 2Ki 13:25, but the word "his" should be inserted for it as to be understood of the days of Jehoahaz, see 2Ki 13:22.

Gill: 2Ki 13:4

And Jehoahaz besought the Lord, and the Lord hearkened unto him,.... He did not apply in his distress to the calves he worshipped, but to the Lord; who had a regard to his prayer, not for his sake, or any righteousness of his, or even his repentance and humiliation, which were only external; but for the sake of Israel, and because they were oppressed, who were his people, and he their God, though they had sadly departed from him:

for he saw the oppression of Israel; not only with his eye of omniscience, but with an eye of mercy and compassion:

because the king of Syria oppressed them; by his incursions upon them, and wars with them.

Gill: 2Ki 13:5

And the Lord gave Israel a saviour,.... Not an angel sent by him, nor a captain raised up among them, nor the prophet Elisha, who predicted their deliverance, nor Jehoahaz himself, but his son Joash, 2Ki 13:25.

so that they went out from under the hand of the Syrians; were not in subjection to them, nor harassed by them, nor in fear of them:

and the children of Israel dwelt in their tents, as before time; in peace and safety.

Gill: 2Ki 13:6

Nevertheless, they departed not from the sins of the house of Jeroboam, who made Israel to sin, but walked therein,.... Continued to worship the calves still, which was an instance of great ingratitude; the Syriac and Arabic versions read, "he departed not"; Jehoahaz the king:

and there remained the grove in Samaria; which Ahab made there, 1Ki 16:33, neither Jehu nor his son had it cut down, though Baal was destroyed.

Gill: 2Ki 13:7

Neither did he leave of the people to Jehoahaz but fifty horsemen,.... This is to be connected with 2Ki 13:4, the verses 2Ki 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.

Gill: 2Ki 13:8

Now the rest of the acts of Jehoahaz, and all that he did, and his might,.... Which he exerted against the Syrians, being a man of courage, though not successful, because the Lord was not with him, but against him:

are they not written in the book of the chronicles of the kings of Israel? where their acts, and the events of their reigns, were recorded.

Gill: 2Ki 13:9

And Jehoahaz slept with his fathers,.... Died, as they did:

and they buried him in Samaria; where Omri, and all the kings of Israel, that descended from him, were buried:

and Joash his son reigned in his stead; of whom a short account is given in the following verses.

Gill: 2Ki 13:10

In the thirty and seventh year of Joash king of Judah, began Jehoash the son of Jehoahaz to reign over Israel in Samaria,.... But inasmuch as his father began to reign in the twenty third of Joash, and reigned seventeen years, 2Ki 13:1 this king must begin to reign in the thirty ninth or fortieth of Joash; for the reconciling of which it may be observed, that two of the years of his reign may be supposed to be imperfect; or rather that his son reigned two or three years in his lifetime, being raised up before his father's death to be a saviour of Israel from the Syrians; and so his father lived to see his prayer answered, 2Ki 13:4,

and reigned sixteen years.

Gill: 2Ki 13:11

And he did that which was evil in the sight of the Lord,.... As his father did, and his character is described in the same words, see 2Ki 13:2.

Gill: 2Ki 13:12

And the rest of the acts of Joash, and all that he did,.... Though none of his acts as yet are recorded, but his sinful ones:

and his might; or valiant actions in war with the Syrians, 2Ki 13:25,

and wherewith he fought against Amaziah king of Judah; of which there is an account in the following chapter:

are they not written in the book of the chronicles of the kings of Israel? in the history of the transactions of their reigns.

Gill: 2Ki 13:13

And Joash slept with his fathers,.... Or died:

and Jeroboam sat upon his throne; who was his son; it is not said that he began to sit on it, or to reign, nor to reign in his father's stead; hence it is concluded, as by Kimchi and others, that his father set him on his throne in his lifetime; and the Jewish chronology ^l expressly asserts that he reigned with him one year:

and Joash was buried in Samaria with the kings of Israel; see 2Ki 13:9, the history of his life and actions does not cease here, but, after an account of the sickness and death of Elisha, it is reassumed, which was necessary to interpose to lead on to it.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 13:1

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 13:2

¹ tn Heb “in the eyes of.”

² tn Heb “walked after.”

³ tn Heb “he did not turn aside from it.”

NET Notes: 2Ki 13:3

¹ tn Heb “and the anger of the Lord burned against.”

² tn Heb “he gave them into the hand of.”

³ tn Heb “all the days.”

NET Notes: 2Ki 13:4

¹ tn Heb “appeased the face of the Lord.”

² tn Heb “and the Lord heard.”

³ tn Heb “for he saw the oppression of Israel, for the king of Syria oppressed them.”

NET Notes: 2Ki 13:5

¹ sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.

² tn Heb “and they went from under the hand of Syria.”

³ tn Heb “and the sons of Israel lived in their tents as before.”

NET Notes: 2Ki 13:6

¹ tn Heb “they did not turn away from.”

² tn Heb “house.”

³ tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).

⁴ tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”

sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

NET Notes: 2Ki 13:7

¹ tn Heb “Indeed he did not leave to Jehoahaz people.” The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.

² tn Heb “them,” i.e., the remainder of this troops.

³ tn Heb “and made them like dust for trampling.”

NET Notes: 2Ki 13:8

¹ tn Heb “As for the rest of the events of Jehoahaz, and all which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 2Ki 13:9

¹ tn Heb “lay down with his fathers.”

² tn Heb “and they buried him.”

NET Notes: 2Ki 13:10

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 13:11

¹ tn Heb “in the eyes of.”

² tn Heb “turn away from all.”

³ tn Heb “in it he walked.”

NET Notes: 2Ki 13:12

¹ sn Jehoash and Joash are alternate forms of the same name.

² tn Heb “As for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 2Ki 13:13

¹ tn Heb “lay down with his fathers.”

² tn Heb “sat on his throne.”

Geneva Bible: 2Ki 13:2

And he did [that which was] evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, which made Israel to ^{( a )} sin; he departed not therefrom.

^{( a )} By worshipping the calves Jeroboam erected in Israel.

Geneva Bible: 2Ki 13:3

And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all ^{( b )} [their] days.

^{( b )} While Jehoahaz lived.

Geneva Bible: 2Ki 13:5

(And the LORD gave Israel a ^{( c )} saviour, so that they went out from under the hand of the Syrians: and the children of Israel ^{( d )} dwelt in their tents, as beforetime.

^{( c )} That is, Joash the son of Jehoahaz.

^{( d )} Safely and without danger.

Geneva Bible: 2Ki 13:6

Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, [but] walked therein: and there remained the ^{( e )} grove also in Samaria.)

^{( e )} In which they committed their idolatry, and which the Lord had commanded to be destroyed (Deu 16:21).

Geneva Bible: 2Ki 13:7

Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of ^{( f )} Syria had destroyed them, and had made them like the dust by threshing.

^{( f )} That is, Hazael and Benhadad his son, (2Ki 13:3). Of Hazael read (2Ki 13:22).

Geneva Bible: 2Ki 13:10

In the thirty and seventh year of Joash king ^{( g )} of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria, [and reigned] sixteen years.

^{( g )} His chief purpose is to describe the kingdom of Judah, and how God performed his promise made to the house of David: but in the process he shows how Israel was afflicted and punished for their great idolatry, who though they had now degenerated, yet God both by sending them many prophets and various punishments, called them to him again.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 13:1-25

1 Jehoahaz's wicked reign.

3 Jehoahaz, oppressed by Hazael, is relieved by prayer.

8 Joash succeeds him.

10 His wicked reign.

12 Jeroboam succeeds him.

14 Elisha dying, prophesies to Joash three victories over the Syrians.

20 The Moabites invading the land, Elisha's bones raise a dead man.

22 Joash gets three victories over Ben-hadad.

MHCC: 2Ki 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.

MHCC: 2Ki 13:10-19

Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in religion by the living comforts they have from it in a dying hour. Elisha assured the king of his success; yet he must look up to God for direction and strength; must reckon his own hands not enough, but go on, in dependence upon Divine aid. The trembling hands of the dying prophet, as they signified the power of God, gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies.

Matthew Henry: 2Ki 13:1-9

This general account of the reign of Jehoahaz, and of the state of Israel during his seventeen years, though short, is long enough to let us see two things which are very affecting and instructive: -

I. The glory of Israel raked up in the ashes, buried and lost, and turned into shame. How unlike does Israel appear here to what it had been and might have been! How is its crown profaned and its honour laid in the dust! 1. It was the honour of Israel that they worshipped the only living and true God, who is a Spirit, an eternal mind, and had rules by which to worship him of his own appointment; but by changing the glory of their incorruptible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled themselves with the nations that worshipped the work of their own hands. We find here that the king followed the sins of Jeroboam (2Ki 13:2), and the people departed not from them, but walked therein, 2Ki 13:6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God and entrusted with the lively oracles. In all the history of the ten tribes we never find the least shock given to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame. 2. It was the honour of Israel that they were taken under the special protection of heaven; God himself was their defence, the shield of their help and the sword of their excellency. Happy wast thou, O Israel! upon this account. But here, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. They by their sins provoked God to anger, and then he delivered them into the hands of Hazael and Benhadad, 2Ki 13:3. Hazael oppressed Israel 2Ki 13:22. Surely never was any nation so often plucked and pillaged by their neighbours as Israel was. This the people brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt their neighbours to prey upon them. So low was Israel brought in this reign, by the many depravations which the Syrians made upon them, that the militia of the kingdom and all the force they could bring into the field were but fifty horsemen, ten chariots, and 10,000 footmen, a despicable muster, 2Ki 13:7. Have the thousands of Israel come to this? How has the gold become dim! The debauching of a nation will certainly be the debasing of it.

II. Some sparks of Israel's ancient honour appearing in these ashes. It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God and he is the God of Israel. For, 1. It was the ancient honour of Israel that they were a praying people: and here we find somewhat of that honour revived; for Jehoahaz their king, in his distress, besought the Lord (2Ki 13:4), applied for help, not to the calves (what help could they give him?) but to the Lord. It becomes kings to be beggars at God's door, and the greatest of men to be humble petitioners at the footstool of his throne. Need will drive them to it. 2. It was the ancient honour of Israel that they had God nigh unto them in all that which they called upon him for (Deu 4:7), and so he was here. Though he might justly have rejected the prayer as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people (2Ki 13:4), and he gave Israel a saviour (2Ki 13:5), not Jehoahaz himself, for all his days Hazael oppressed Israel (2Ki 13:22), but his son, to whom, in answer to his father's prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, 2Ki 13:25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham (2Ki 13:23), which, in such exigencies as these, he had long since promised to have respect to, Lev 26:42. See swift God is to show mercy, how ready to hear prayers, how willing to find out a reason to be gracious, else he would not look so far back as that ancient covenant which Israel had so often broken and forfeited all the benefit of. Let this invite and engage us for ever to him, and encourage even those that have forsaken him to return and repent; for there is forgiveness with him, that he may be feared.

Matthew Henry: 2Ki 13:10-19

We have here Jehoash, or Joash, the son of Jehoahaz and grandson of Jehu, upon the throne of Israel. Probably the house of Jehu intended some respect to the house of David when they gave this heir-apparent to the crown the same name with him that was then king of Judah.

I. The general account here given of him and his reign is much the same with what we have already met with, and has little in it remarkable, 2Ki 13:10-13. He was none of the worst, and yet, because he kept up that ancient and politic idolatry of the house of Jeroboam, it is said, He did that which was evil in the sight of the Lord. That one evil was enough to leave an indelible mark of infamy upon his name; for, how little evil soever men saw in it, it was, in the sight of the Lord, a very wicked thing; and we are sure that his judgment is according to truth. It is observable how lightly the inspired penman passes over his acts, and his might wherewith he warred, leaving it to the common historians to record them, while he takes notice only of the respect he showed to Elisha. One good action shall make a better figure in God's book than twenty great ones; and, in his account, it gains a man a much better reputation to honour a prophet than to conquer a king and his army.

II. The particular account of what passed between him and Elisha has several things in it remarkable.

1. Elisha fell sick, 2Ki 13:14. Observe, (1.) He lived long; for it was now about sixty years since he was first called to be a prophet. It was a great mercy to Israel, and especially to the sons of the prophets, that he was continued so long a burning and shining light. Elijah finished his testimony in a fourth part of that time. God's prophets have their day set them, some longer, others shorter, as Infinite Wisdom sees fit. (2.) All the latter part of his time, from the anointing of Jehu, which was forty-five years before Joash began his reign, we find no mention made of him, or of any thing he did, till we find him here upon his death-bed. He might be useful to the last, and yet not so famous as he had sometimes been. The time of his flourishing was less than the time of his living. Let not old people complain of obscurity, but rather be well pleased with retirement. (3.) The spirit of Elijah rested on Elisha, and yet he was not sent for to heaven in a fiery chariot, as Elijah was, but went the common road out of the world, and was visited with the visitation of all men. If God honour some above others, who yet are not inferior to them in gifts or graces, who shall find fault? May he not do what he will with his own?

2. King Joash visited him in his sickness, and wept over him, 2Ki 13:14. This was an evidence of some good in him, that he had a value and affection for a faithful prophet; so far was he from hating and persecuting him as a troubler of Israel that he loved and honoured him as one of the greatest blessings of his kingdom, and lamented the loss of him. There have been those who would not be obedient to the word of God, and yet have the faithful ministers of it so manifested in their consciences that they could not but have an honour for them. Observe here, (1.) When the king heard of Elisha's sickness he came to visit him, and to receive his dying counsel and blessing; and it was no disparagement to him, though a king, thus to honour one whom God honoured. Note, It may turn much to our spiritual advantage to attend the sick-beds and death-beds of good ministers and other good men, that we may learn to die, and may be encouraged in religion by the living comforts they have from it in a dying hour. (2.) Though Elisha was very old, had been a great while useful, and, in the course of nature, could not continue long, yet the king, when he saw him sick and likely to die, wept over him. The aged are most experienced and therefore can worst be spared. In many causes, one old witness is worth ten young ones. (3.) He lamented him in the same words with which Elisha had himself lamented the removal of Elijah: My father, my father. It is probable he had heard or read them in that famous story. Note, Those that give just honours to the generation that goes before them are often recompensed with the like from the generation that comes after them. He that watereth, that watereth with tears, shall be watered, shall be so watered, also himself, when it comes to his own turn, Pro 11:25. (4.) This king was herein selfish; he lamented the loss of Elisha because he was as the chariot and horsemen of Israel, and therefore could be ill spared when Israel was so poor in chariots and horsemen, as we find they were (2Ki 13:7), when they had in all but fifty horsemen and ten chariots. Those who consider how much good men contribute to the defence of a nation, and the keeping off of God's judgments, will see cause to lament the removal of them.

3. Elisha gave the king great assurances of his success against the Syrians, Israel's present oppressors, and encouraged him to prosecute the war against them with vigour. Elisha was aware that therefore he was loth to part with him because he looked upon him as the great bulwark of the kingdom against that common enemy, and depended much upon his blessings and prayers in his designs against them. "Well,"says Elisha, "if that be the cause of your grief, let not that trouble thee, for thou shalt be victorious over the Syrians when I am in my grave. I die, but God will surely visit you. He has the residue of the Spirit, and can raise up other prophets to pray for you."God's grace is not tied to one hand. He can bury his workmen and yet carry on his work. To animate the king against the Syrians he gives him a sign, orders him to take bow and arrows (2Ki 13:15), to intimate to him that, in order to the deliverance of his kingdom from the Syrians, he must put himself into a military posture and resolve to undergo the perils and fatigues of war. God would be the agent, but he must be the instrument. And that he should be successful he gives him a token, by directing him,

(1.) To shoot an arrow towards Syria, 2Ki 13:16, 2Ki 13:17. The king, no doubt, knew how to manage a bow better than the prophet did, and yet, because the arrow now to be shot was to have its significancy from the divine institution, as if he were now to be disciplined, he received the words of command from the prophet: Put thy hand upon the bow - Open the window - Shoot. Nay, as if he had been a child that never drew a bow before, Elisha put his hands upon the king's hands, to signify that in all his expeditions against the Syrians he must look up to God for direction and strength, must reckon his own hands not sufficient for him, but go on in a dependence upon divine aid. He teacheth my hands to war, Psa 18:34; Psa 144:1. The trembling hands of a dying prophet, as they signified the concurrence and communication of the power of God, gave this arrow more force than the hands of the king in his full strength. The Syrians had made themselves masters of the country that lay eastward, 2Ki 10:33. Thitherward therefore the arrow was directed, and such an interpretation given by the prophet of the shooting of this arrow, though shot in one respect at random, as made it, [1.] A commission to the king to attack the Syrians, notwithstanding their power and possession. [2.] A promise of success therein. It is the arrow of the Lord's deliverance, even the arrow of deliverance from Syria. It is God that commands deliverance; and, when he will effect it, who can hinder? The arrow of deliverance is his. He shoots out his arrows, and the work is done, Psa 18:14. " Thou shalt smite the Syrians in Aphek, where they are now encamped, or where they are to have a general rendezvous of their forces, till thou have consumed those of them that are vexatious and oppressive to thee and thy kingdom."

(2.) To strike with the arrows, 2Ki 13:18, 2Ki 13:19. The prophet having in God's name assured him of victory over the Syrians, he will now try him and see what improvement he will make of his victories, whether he will push them on with more zeal than Ahab did when Benhadad lay at his mercy. For the trial of this he bids him smite with the arrows on the ground: "Believe them brought to the ground by the arrow of the Lord's deliverance, and laid at thy feet; and now show me what thou wilt do to them when thou hast them down, whether thou wilt do as David did when God gave him the necks of his enemies, beat them small as the dust before the wind, "Psa 18:40, Psa 18:42. The king showed not that eagerness and flame which one might have expected upon this occasion, but smote thrice, and no more. Either out of foolish tenderness to the Syrians, he smote as if he were afraid of hurting them, at least of ruining them, willing to show mercy to those that never did, nor ever would, show mercy to him or his people. Or, perhaps, he smote thrice, and very coldly, because he thought it but a silly thing, that it looked idle and childish for a king to beat the floor with his arrows; and thrice was often enough for him to play the fool merely to please the prophet. But, by contemning the sign, he lost the thing signified, sorely to the grief of the dying prophet, who was angry with him, and told him he should have smitten five or six times. Not being straitened in the power and promise of God, why should he be straitened in his own expectations and endeavours? Note, It cannot but be a trouble to good men to see those they wish well to stand in their own light and forsake their own mercies, to see them lose their advantages against their spiritual enemies, and to give them advantage.

Keil-Delitzsch: 2Ki 13:1-9

Reign of Jehoahaz. - Jehu was followed by Jehoahaz his son, "in the twenty-third year of Joash of Judah."This synchronistic statement is not only at variance with 2Ki 13:10, but cannot be very well reconciled with 2Ki 12:1. If Jehoahaz began to reign in the twenty-third year of Joash king of Judah, and reigned seventeen years, his son cannot have followed him after his death in the thirty-seventh year of Joash of Judah, as is stated in 2Ki 13:10, for there are only fourteen years and possibly a few months between the twenty-third and thirty-seventh years of Joash; and even if he ascended the throne at the commencement of the twenty-third year of the reign of Joash and died at the end of the thirty-seventh, they could only be reckoned as fifteen and not as seventeen years. Moreover, according to 2Ki 12:1, Joash of Judah began to reign in the seventh year of Jehu, and therefore Athaliah, who ascended the throne at the same time as Jehu, reigned fully six years. If, therefore, the first year of Joash of Judah coincides with the seventh year of Jehu, the twenty-eighth year of Jehu must correspond to the twenty-second year of Joash of Judah; and in this year of Joash not only did Jehu die, but his son Jehoahaz ascended the throne. Consequently we must substitute the twenty-second year of Joash, or perhaps, still more correctly, the twenty-first year (Josephus), for the twenty-third.

(Note: On the other hand, Thenius, who follows des Vignoles and Winer, not only defends the correctness of the account "in the twenty-third year of Joash,"because it agrees with the twenty-eight years'reign of Jehu (2Ki 10:36), but also holds fast the seventeen years'duration of the reign of Jehoahaz on account of its agreement with 2Ki 14:1; for 6 years (Athaliah) + 40 years (Joash) = 46 years, and 28 years (Jehu) + 17 years (Jehoahaz) = 45 years; so that, as is there affirmed, Amaziah the son of Joash ascended the throne in the second year of Joash the son of Jehoahaz. But to arrive at this result he assumes that there is an error in 2Ki 13:10, namely, that instead of the thirty-seventh year we ought to read the thirty-ninth year there, according to the edit. Aldina of the lxx. But apart from the fact that, as we have shown above in the text, the datum "in the twenty-third year of Joash"does not harmonize with the twenty-eight years'reign of Jehu, this solution of the difference is overthrown by the circumstance that, in order to obtain this agreement between 2Ki 13:1 and 2Ki 13:14, Thenius reckons the years of the reigns not only of Athaliah and Joash, but also of Jehu and Jehoahaz, as full years (the former 16 + 40, the latter 28 + 17); whereas, in order to bring the datum in 2Ki 13:1 (in the twenty-third year of Joash) into harmony with the emendation proposed in 2Ki 13:10 (in the thirty-ninth year of Joash), he reckons the length of the reign of Jehoahaz as only sixteen years (instead of seventeen). For example, if Jehoahaz reigned seventeen years, supposing that he ascended the throne in the twenty-third year of Joash of Judah, he died in the fortieth year of Joash (not the thirty-ninth), and his son began to reign the same year. In that case Amaziah would have begun to reign in the first year of Jehoash of Israel, and not in the second, as is stated in 2Ki 14:1.- The reading of the lxx (ed. Ald. v. 10), "in the thirty-ninth year,"is therefore nothing but a mistaken emendation resorted to for the purpose of removing a discrepancy, but of no critical value.)

If Jehu died in the earliest months of the twenty-eighth year of his reign, so that he only reigned twenty-seven years and one or two months, his death and his son's ascent of the throne might fall even in the closing months of the twenty-first year of the reign of Joash of Judah. And from the twenty-first to the thirty-seventh year of Joash, Jehoahaz may have reigned sixteen years and a few months, and his reign be described as lasting seventeen years.

2Ki 13:2-3

As Jehoahaz trod in the footsteps of his forefathers and continued the sin of Jeroboam (the worship of the calves), the Lord punished Israel during his reign even more than in that of his predecessor. The longer and the more obstinately the sin was continued, the more severe did the punishment become. He gave them (the Israelites) into the power of the Syrian king Hazael and his son Benhadad כּל־היּמים , "the whole time,"sc. of the reign of Jehoahaz (vid., 2Ki 13:22); not of the reigns of Hazael and Benhadad, as Thenius supposes in direct opposition to 2Ki 13:24 and 2Ki 13:25. According to 2Ki 13:7, the Syrians so far destroyed the Israelitish army, that only fifty horsemen, ten war-chariots, and ten thousand foot soldiers were left.

2Ki 13:4-5

In this oppression Jehoahaz prayed to the Lord ( יי פּני חלּה as in 1Ki 13:6); and the Lord heard this prayer, because He saw their oppression at the hands of the Syrians, and gave Israel a saviour, so that they came out from the power of the Syrians and dwelt in their booths again, as before, i.e., were able to live peaceably again in their houses, without being driven off and led away by the foe. The saviour, מושׁיע , was neither an angel, nor the prophet Elisha, nor quidam e ducibus Joasi, as some of the earlier commentators supposed, nor a victory obtained by Jehoahaz over the Syrians, nor merely Jeroboam (Thenius); but the Lord gave them the saviour in the two successors of Jehoahaz, in the kings Jehoash and Jeroboam, the former of whom wrested from the Syrians all the cities that had been conquered by them under his father (2Ki 13:25), while the latter restored the ancient boundaries of Israel (2Ki 14:25). According to 2Ki 13:22-25, the oppression by the Syrians lasted as long as Jehoahaz lived; but after his death the Lord had compassion upon Israel, and after the death of Hazael, when his son Benhadad had become king, Jehoash recovered from Benhadad all the Israelitish cities that had been taken by the Syrians. It is obvious from this, that the oppression which Benhadad the son of Hazael inflicted upon Israel, according to 2Ki 13:3, falls within the period of his father's reign, so that it was not as king, but as commander-in-chief under his father, that he oppressed Israel, and therefore he is not even called king in 2Ki 13:3.

2Ki 13:6

"Only they departed not,"etc., is inserted as a parenthesis and must be expressed thus: "although they departed not from the sin of Jeroboam."

2Ki 13:7

"For ( כּי ) he had not left,"etc., furnishes the ground for 2Ki 13:5 : God gave them a saviour, ... although they did not desist from the sin of Jeroboam, ... for Israel had been brought to the last extremity; He (Jehovah) had left to Jehoahaz people ( עם , people of war), only fifty horsemen, etc. For החטי instead of החטיא (2Ki 13:6), see at 1Ki 21:21. The suffix בּהּ in 2Ki 13:6 refers to הטּאת , just as that in ממּנּה in 2Ki 13:2 (see at 2Ki 3:3). "And even the Asherah was (still) standing at Samaria,"probably from the time of Ahab downwards (1Ki 16:33), since Jehu is not said to have destroyed it (2Ki 10:26.). וגו וישׂמם "and had made them like dust for trampling upon,"- an expression denoting utter destruction.

2Ki 13:8-9

Close of the reign of Jehoahaz. Jehoahaz had probably shown his might in the war with the Syrians, although he had been overcome.

Keil-Delitzsch: 2Ki 13:10-13

Reign of Jehoash or Joash of Israel. - On the commencement of his reign see at 2Ki 13:1. He also walked in the sins of Jeroboam (compare 2Ki 13:11 with 2Ki 13:2 and 2Ki 13:6). The war with Amaziah referred to in 2Ki 13:12 is related in the history of this king in 2Ki 14:8-14; and the close of the reign of Joash is also recorded there (2Ki 14:15 and 2Ki 14:16) with the standing formula. And even here it ought not to be introduced till the end of the chapter, instead of in 2Ki 13:12 and 2Ki 13:13, inasmuch as the verses which follow relate several things belonging to the reign of Joash. But as they are connected with the termination of Elisha's life, it was quite admissible to wind up the reign of Joash with 2Ki 13:13.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 11:21--13:1

3. Jehoash's good reign in Judah 11:21-12:21

With the beginning of Jehoash's reign Judah began to enjoy over 100 years of consecutive leadership by four men whom the writer of Kings judged good. None of these four (Jehoash, Amaziah, Azariah, and Jotham) was as good for Judah as Asa and Jehoshaphat had been or as Hezekiah or Josiah would be. Nevertheless together they provided the longest continuous span of God-approved leadership in Judah's history.

Constable: 2Ki 13:1-9

4. Jehoahaz's evil reign in Israel 13:1-9

Jehoahaz reigned over the Northern Kingdom from 814-798 B.C. Because Israel continued to disregard the Mosaic Covenant God allowed the Arameans to dominate her. Hazael ruled Aram from 841-801 B.C. and his son, Ben-Hadad III, succeeded him. The date Ben-Hadad III's reign ended seems to have been about 773 B.C.⁷⁹

Aram's oppression moved Jehoahaz to seek Yahweh's help that He graciously provided in spite of the king's unfaithfulness. The deliverer God raised up (v. 5) was probably King Adad-Nirari III of Assyria (810-783 B.C.) who attacked Damascus as well as Tyre, Sidon, Media, Edom, and Egypt.⁸⁰ The Arameans consequently stopped attacking Israel and turned to defending themselves against their neighbor to the east. Another way God disciplined Israel at this time was by reducing her army through casualties (v. 7). This had begun in Jehu's reign (10:32-36) but continued during Jehoahaz's administration.

Neo-Assyrian Kings81
Adad-nirari II	911-891
Tukulti-Ninurta II	890-884
Assur-ansirpal II	883-859
Shalmaneser III	858-824
Shamshi-Adad V	823-811
Adad-nirari III	810-783
Shalmaneser IV	782-773
Assur-dan III	772-755
Assur-nirari V	754-745
Tiglath-pileser III	745-727
Shalmaneser V	727-722
Sargon II	722-705
Sennacherib	705-681
Esarhaddon	681-669
Ashurbanipal	668-627
Ashur-etil-ilani	627-623
Sin-sum-lisir	623
Sin-sar-iskun	623-612
Assur-uballit II	612-609

Constable: 2Ki 13:10-25

5. Jehoash's evil reign in Israel 13:10-25

Again two kings with the same name ruled over the Northern and Southern Kingdoms at the same time.

Constable: 2Ki 13:10-13

Jehoash's assessment 13:10-13

Jehoash of Judah (called Joash in v. 1 of the NASB) was already on the throne when Jehoash of Israel (called Joash after that in the NASB) came to power. The northern king ruled for 16 years (798-782 B.C.) the first five as sole ruler and the last 11 as coregent with his son Jeroboam II. Jehoash continued the policies of his predecessors in Israel.

Guzik: 2Ki 13:1-25

2 Kings 13 - The Death of Elisha

A. The reigns of Jehoahaz and Jehoash, Kings of Israel.

1. (1-4) A summary of the reign of Jehoahaz and an answer to prayer.

In the twenty-third year of Joash the son of Ahaziah, king of Judah, Jehoahaz the son of Jehu became king over Israel in Samaria, and reigned seventeen years. And he did evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, who had made Israel sin. He did not depart from them. Then the anger of the LORD was aroused against Israel, and He delivered them into the hand of Hazael king of Syria, and into the hand of Ben-Hadad the son of Hazael, all their days. So Jehoahaz pleaded with the LORD, and the LORD listened to him; for He saw the oppression of Israel, because the king of Syria oppressed them.

a. Jehoahaz, the son of Jehu became king over Israel: This was the beginning of the fulfillment of a promise made to Jehu, recorded in 2 Kings 10:30. God promised him that his descendants would sit on the throne of Israel to the fourth generation. This dynasty - though founded on a violent overthrow of the previous royal house - continued, because Jehu came to the throne doing the will of God.

b. He did evil in the sight of the LORD, and followed in the sins of Jeroboam: His father Jehu also continued in the idolatry of Jeroboam (2 Kings 10:31). Jehoahaz followed in the footsteps of both Jeroboam and his father Jehu.

c. He delivered them into the hand of Hazael king of Syria: The northern kingdom of Israel still had its own name and king, but they were a tributary and subservient nation to Syria.

i. In the general history of this time, the Assyrian Empire kept the Syrians weak and unable to expand their domain into Israel. But there was a period when internal problems made the Assyrians bring back their troops from the frontiers of their empire, and the Syrians took advantage of this time of Assyrian distraction.

d. So Jehoahaz pleaded with the LORD, and the LORD listened to him: Jehoahaz was an ungodly man, and this prayer did not mark a lasting or real revival in his life. Yet God listened to his prayer because of His great mercy and because of His care for Israel.

i. "The term 'pleaded with the Lord' comes from a word meaning 'to be sick,' implying weakness and dependency. Jehoahaz was at the end of his rope." (Dilday)

ii. "This restoration to prosperity began under Joash son of Jehoahaz, and culminated during the reign of his grandson Jeroboam II. So prayer is frequently answered after the petitioner has passed away." (Knapp)

2. (5-9) The rest of Jehoahaz's reign.

Then the LORD gave Israel a deliverer, so that they escaped from under the hand of the Syrians; and the children of Israel dwelt in their tents as before. Nevertheless they did not depart from the sins of the house of Jeroboam, who had made Israel sin, but walked in them; and the wooden image also remained in Samaria. For He left of the army of Jehoahaz only fifty horsemen, ten chariots, and ten thousand foot soldiers; for the king of Syria had destroyed them and made them like the dust at threshing. Now the rest of the acts of Jehoahaz, all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel? So Jehoahaz rested with his fathers, and they buried him in Samaria. Then Joash his son reigned in his place.

a. Then the LORD gave Israel a deliverer: This reminds us of the pattern often seen in the Book of Judges. Israel slipped into apostasy, God allowed them to be humbled under the enemies, they cried out to the LORD, and then He sent a deliverer, and Israel escaped from under the hand of the Syrians.

i. We don't know the name of this deliverer, but he is well known in heaven. One does not need a great name to do a great work for the LORD.

b. Nevertheless they did not depart from the sins of the house of Jeroboam: Though God answered their prayer and sent a deliverer, Israel continued in their false worship of the true God. Men often consider this to be a small and inconsequential sin, and excuse the idolatry under the claim of good intentions.

i. "Israel's repentance was only half-hearted; they repented because they suffered. They repented because of the suffering rather than because of the sin. They went back to the sin after they escaped from the sorrow." (Spurgeon)

c. He left of the army of Jehoahaz only fifty horsemen: Israel was delivered; they were apostate; and they were weak. Their lack of fellowship with the true God made them weak; or actually, God made them weak because of their lack of true relationship.

3. (10-13) Summary of Jehoash's reign over Israel.

In the thirty-seventh year of Joash king of Judah, Jehoash the son of Jehoahaz became king over Israel in Samaria, and reigned sixteen years. And he did evil in the sight of the LORD. He did not depart from all the sins of Jeroboam the son of Nebat, who made Israel sin, but walked in them. Now the rest of the acts of Joash, all that he did, and his might with which he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? So Joash rested with his fathers. Then Jeroboam sat on his throne. And Joash was buried in Samaria with the kings of Israel.

a. Jehoash the son of Jehoahaz became king over Israel in Samaria: He was the grandson of King Jehu, founder of this dynasty. He continued in the same sins as his father and grandfather.

b. His might with which he fought against Amaziah king of Judah: The reign of Jehoash saw a civil war among the people of God, with the southern kingdom of Judah and the northern kingdom of Israel in war.

i. "This war with Amaziah may be seen in ample detail in 2 Chronicles 25; it ended in the total defeat of Amaziah who was taken prisoner by Joash, and afterwards slain in a conspiracy at Lachish." (Clarke)

B. The death of Elisha.

1. (14a) Elisha's sickness unto death.

Elisha had become sick with the illness of which he would die.

a. Elisha had become sick: Even men of faith and miracles are not immune to sickness and disease. This great man became sick like others whom he had healed as a channel of the power and blessing of God.

b. With the illness of which he would die: Though God used Elisha on many occasions to heal others, God appointed this illness to be the means of taking Elisha from this world. God has no one single way that He does this; it is a mistake to believe that all the godly die in their sleep without a hint of prior illness.

2. (14b-17) King Joash and his final audience with Elisha the prophet.

Then Joash the king of Israel came down to him, and wept over his face, and said, "O my father, my father, the chariots of Israel and their horsemen!" And Elisha said to him, "Take a bow and some arrows." So he took himself a bow and some arrows. Then he said to the king of Israel, "Put your hand on the bow." So he put his hand on it, and Elisha put his hands on the king's hands. And he said, "Open the east window"; and he opened it. Then Elisha said, "Shoot"; and he shot. And he said, "The arrow of the Lord's deliverance and the arrow of deliverance from Syria; for you must strike the Syrians at Aphek till you have destroyed them."

a. Joash the king of Israel came down to him, and wept over his face: This reaction of the king of Israel might seem strange, having just read the description of the sin and evil that marked his reign. However, it is important to remember that Joash was not a worshipper of the false gods; he was a false worshipper of the true God. He had some respect for the true God, and therefore some regard and honor for Elisha.

i. "Dear friends, let us seek so to live that even ungodly men may miss us when we are gone." (Spurgeon)

b. The chariots of Israel and their horsemen! Elisha said these words to Elijah at the end of the elder prophet's days on this earth. When he said this to Elijah in 2 Kings 2:12, he recognized the true strength of Israel. He knew that the strength of Israel was really in the presence of the prophet of God. Now Joash sees the same strength slipping from this earth and mourns it.

c. Take a bow and some arrows: Joash was concerned that the true strength of Israel was about to depart from this earth. Therefore, Elisha used this illustration of the arrow shot through the window to show him that the arrow of the Lord's deliverance was still present, and all Joash had to do was to shoot the arrow in faith.

d. For you must strike the Syrians at Aphek: Elisha made it clear that there was a connection between the shooting of the arrows towards the east and a strike against the Syrians that would bring deliverance to Israel.

i. "The window was opened eastward toward Syria and specifically toward Aphek, the most strategic site between Damascus and Samaria. Aphek was the city where Ahab had defeated the Syrians years earlier (1 Kings 20:26)." (Dilday)

ii. "It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. . . . The dart, spear, or arrow thrown, was an emblem of the commencement of hostilities." (Clarke)

3. (18-19) King Joash fails to fully take the opportunity.

Then he said, "Take the arrows"; so he took them. And he said to the king of Israel, "Strike the ground"; so he struck three times, and stopped. And the man of God was angry with him, and said, "You should have struck five or six times; then you would have struck Syria till you had destroyed it! But now you will strike Syria only three times."

a. Take the arrows: Joash just heard Elisha make the connection between the arrows shot through the window and coming victory over the Syrian army. He knew that these arrows represented the Lord's deliverance of Israel against Syria.

b. Strike the ground: Joash timidly received this invitation of the prophet to shoot the arrows at no particular target so that they hit the ground. He shot three arrows and stopped, not sensing what he should have - that the arrows represented victories in battle over the Syrians, and he should have received the prophet's invitation more boldly.

i. The phrase "Strike the ground" can be for shot arrows hitting the ground. Elisha asked Joash to shoot the arrows through the window at no particular target, not to pound them on the floor.

ii. Elisha clearly asked Joash to do something that modeled prayer.

· Shooting the arrows required effort and aim.

· Shooting the arrows required instruction and help from the prophet of God.

· Shooting the arrows had to be done through an open window.

· Shooting the arrows had to be done without knowing the exact outcome ahead of time. The target was only fully known by faith.

· Shooting the arrows was ineffective because it was not repeated enough, reflecting a lack of confidence in the process.

· Shooting the arrows had its strategic moment, and when that moment passed it was gone.

· Failing to shoot the arrows hurts others, not only our self.

c. The man of God was angry with him: Because King Joash did not seize the strategic moment, Israel would enjoy only three victories over the Syrian army, instead of the many more they could have enjoyed.

i. "The prophet himself did not yet know how many victories Jehoash should obtain against the Syrians, but God had signified to him that he should learn that by the number of the king's strokes." (Poole)

ii. There are many situations in which we should keep "shooting the arrows," but we content ourselves with a small effort. "He should have continued smiting till the prophet had said, Enough." (Trapp)

· Keep shooting in the battle against sin.

· Keep shooting in the attainment of Christian knowledge.

· Keep shooting in the attainment of faith.

· Keep shooting to do more for the kingdom of God.

· Keep shooting because the world, the flesh, and the devil will not stop their shooting.

iii. When God invites us to take something by faith, we must receive it boldly - and ask Him knowing that He is a great king and giver who is honored by bold, reverent requests.

iv. "Only Joash's lack of faith, manifested in his half-hearted smiting the ground with arrows but thrice, prevented his destroying the Syrians utterly. And it was unto him according to his faith." (Knapp)

d. But now you will strike Syria only three times: As it happened, life and death depended on how many arrows Joash shot to the ground. When King Joash had the opportunity to shoot the arrows, it probably seemed to be a small thing to him. He did not know that God's plan for a nation and his seemingly small actions were vitally connected.

i. "It is a fact that God has purposed all things both great and little; neither will anything happen but according to his eternal purpose and decree. It is also a sure and certain fact that, oftentimes, events hang upon the choice of men. Their will has a singular potency." (Spurgeon)

ii. We think of all the excuses that Joash could have made; yet none of them are valid.

· "I stopped shooting because I didn't want to be presumptuous and ask for too much."

· "I stopped shooting because I'm not a very good archer."

· "I stopped shooting because Elisha didn't help me more."

· "I stopped shooting because I though three was plenty."

· "I stopped shooting because I didn't think it would do any good."

· "I stopped shooting because I wasn't in a shooting mood. I didn't feel like it."

· "I stopped shooting because I didn't want to get over-excited."

iii. "So there be some who think that hearing the gospel is a little thing. Life, death, and hell, and worlds unknown, may hang upon the preaching and hearing of a sermon. To hear attentively, and not be disturbed in the sermon, may seem a very insignificant thing; and yet upon the catching of the word may result either the attainment of faith or the absence of faith, and so the salvation that comes by faith." (Spurgeon)

4. (20-21) The continuing power of God at work in Elisha, even after his death.

Then Elisha died, and they buried him. And the raiding bands from Moab invaded the land in the spring of the year. So it was, as they were burying a man, that suddenly they spied a band of raiders; and they put the man in the tomb of Elisha; and when the man was let down and touched the bones of Elisha, he revived and stood on his feet.

a. The Elisha died: Perhaps he expected or hoped that he would be carried up into heaven after the dramatic pattern of his mentor Elijah. Yet that was not God's plan or will for Elisha. Like many others, he simply became old, sick, and then died.

b. When the man was let down and touched the bones of Elisha, he revived and stood on his feet: This is one of the more strange and unusual miracles in the Bible. There is little explanation and the silence of the record suggests that there was not inherent power in the bones of Elisha to resuscitate others. This seems to be a unique, one-time miracle to bring honor to the memory of this great prophet.

i. "This is the first, and I believe the last, account of a true miracle performed by the bones of a dead man; and yet on it and such like the whole system of miraculous working relics has been founded by the popish Church." (Clarke)

ii. We can also be brought to life by our contact with these dead prophets.

C. God's mercy unto Israel.

1. (22-23) God's kindness to Israel.

And Hazael king of Syria oppressed Israel all the days of Jehoahaz. But the LORD was gracious to them, had compassion on them, and regarded them, because of His covenant with Abraham, Isaac, and Jacob, and would not yet destroy them or cast them from His presence.

a. Hazael king of Syria oppressed Israel: This was allowed - even planned - by God as a way to discipline this wayward nation. 2 Kings 8:12 records Elisha's prior knowledge of the calamity Hazael would bring upon Israel.

b. But the LORD was gracious to them: Israel deserved this discipline, yet God refused to forsake them. He gave them many blessings and saved them from many problems and would not yet destroy them or cast them from His presence.

2. (24-25) The victories of King Joash against the Syrians.

Now Hazael king of Syria died. Then Ben-Hadad his son reigned in his place. And Jehoash the son of Jehoahaz recaptured from the hand of Ben-Hadad, the son of Hazael, the cities which he had taken out of the hand of Jehoahaz his father by war. Three times Joash defeated him and recaptured the cities of Israel.

a. Three times Joash defeated him: Elisha had promised Joash these three victories over the Syrians. We can supposed that especially after the third victory King Joash wished he had shot more arrows through the window at the invitation of Elisha.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 13 (Chapter Introduction)

Overview

2Ki 13:1, Jehoahaz’s wicked reign; 2Ki 13:3, Jehoahaz, oppressed by Hazael, is relieved by prayer; 2Ki 13:8, Joash succeeds him; 2Ki 13:10, His wicked reign; 2Ki 13:12, Jeroboam succeeds him; 2Ki 13:14, Elisha dying, prophesies to Joash three victories over the Syrians; 2Ki 13:20, The Moabites invading the land, Elisha’s bones raise a dead man; 2Ki 13:22, Joash gets three victories over Ben-hadad.

Poole: 2 Kings 13 (Chapter Introduction)

KINGS CHAPTER 13

Jehoahaz king of Israel followeth the sin of Jeroboam; is oppressed by Hazael; and relieved by prayer, 2Ki 13:1-9 . Joash his son suceedeth him in the kingdom, and in his idolatry, 2Ki 13:10-13 . Elisha prophesieth to Joash three victories over the Syrians, and dieth: Joash’ s lamentation, 2Ki 13:14-19 . A year after the Moabites invading the land, a dead man being cast into Elisha’ s sepulchre, is restored to life, 2Ki 13:20,21 . Hazael dieth, and Joash recovereth the cities which had been taken from his father, 2Ki 13:22-25 .

MHCC: 2 Kings 13 (Chapter Introduction)

(2Ki 13:1-9) Reign of Jehoahaz.

(2Ki 13:10-19) Jehoash, king of Israel, Elisha dying.

(2Ki 13:20-25) Elisha's death, The victories of Jehoash.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 13 (Chapter Introduction)

This chapter brings us again to the history of the kings of Israel, and particularly of the family of Jehu. We have here an account of the reign, I. Of his son Jehoahaz, which continued seventeen years. 1. His bad character in general (2Ki 13:1, 2Ki 13:2), the trouble he was brought into (2Ki 13:3), and the low ebb of his affairs (2Ki 13:7). 2. His humiliation before God, and God's compassion towards him (2Ki 13:4, 2Ki 13:5, and 2Ki 13:23). 3. His continuance in his idolatry notwithstanding (2Ki 13:6). 4. His death (2Ki 13:8, 2Ki 13:9). II. Of his grandson Joash, which continued sixteen years. Here is a general account of his reign in the usual form (2Ki 13:10-13), but a particular account of the death of Elisha in his time. 1. The kind visit the king made him (2Ki 13:14), the encouragement he gave the king in his wars with Syria (2Ki 13:15-19). 2. His death and burial (2Ki 13:20), and a miracle wrought by his bones (2Ki 13:21). And, lastly, the advantages Joash gained against the Syrians, according to his predictions (2Ki 13:24, 2Ki 13:25).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 13 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 13

This chapter gives an account of the wicked reign of Jehoahaz son of Jehu king of Israel, and of the low estate he was brought into by the Syrians, 2Ki 13:1, and of the reign of his son Joash, 2Ki 13:10, and of the sickness and death of Elisha; of the visit Joash made him in his sickness; and of his prediction of the king's success against the Syrians; and of the reviving of a dead man cast into the prophet's sepulchre, 2Ki 13:14 and of the success of Joash against the Syrians, according to the prediction of the prophet, 2Ki 13:22.