Text -- 2 Kings 13:17 (NET)

13:17 Elisha said, “Open the east window,” and he did so. Elisha said, “Shoot!” and he did so. Elisha said, “This arrow symbolizes the victory the Lord will give you over Syria. You will annihilate Syria in Aphek!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 13:17

Toward Syria, which lay north - eastward, from the land of Israel: this arrow is shot against the Syrians, as a token what God intended to do against them.

JFB: 2Ki 13:14-19

Every man's death is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his prophetic predecessor, who did not die.

JFB: 2Ki 13:14-19

He visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable loss his death would occasion to the kingdom.

JFB: 2Ki 13:14-19

(See on 2Ki 2:12). These words seem to have been a complimentary phrase applied to one who was thought an eminent guardian and deliverer of his country. The particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, though weak, was accepted, and called forth the prophet's dying benediction.

JFB: 2Ki 13:15-18

Hostilities were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward--to that part of his kingdom which the Syrians had taken and which was east of Samaria--was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of the number of victories he was taken to gain; but his stopping at the third betrayed the weakness of his faith; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain. As he stopped so soon, his conquests would be incomplete.

Clarke: 2Ki 13:17

Open the window eastward - This was towards the country beyond Jordan, which Hazael had taken from the Israelites

Clarke: 2Ki 13:17

The arrow of - deliverance from Syria - That is, As surely as that arrow is shot towards the lands conquered from Israel by the Syrians, so surely shall those lands be reconquered and restored to Israel

It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. Justin says that, as soon as Alexander the Great had arrived on the coasts of Iona, he threw a dart into the country of the Persians. " Cum delati in continentem essent, primus Alexander jaculum velut in hostilem terram jacit ."- Just. lib. ii

The dart, spear, or arrow thrown, was an emblem of the commencement of hostilities. Virgil (Aen. lib. ix., ver. 51) represents Turnus as giving the signal of attack by throwing a spear: -

Ecquis erit mecum, O Juvenes, qui primus in hostem

En, ait: et jaculum intorquens emittit in auras

Principium pugnae; et campo sese arduus infert

"Who, first,"he cried, "with me the foe will dare?

Then hurled a dart, the signal of the war

Pitt

Servius, in his note upon this place, shows that it was a custom to proclaim war in this stay: the pater patratus , or chief of the Feciales, a sort of heralds, went to the confines of the enemy’ s country, and, after some solemnities, said with a loud voice, I wage war with you, for such and such reasons; and then threw in a spear. It was then the business of the parties thus defied or warned to take the subject into consideration; and if they did not, within thirty days, come to some accommodation, the war was begun

Clarke: 2Ki 13:17

Thou shalt smite the Syrians in Aphek - This was a city of Syria, and probably the place of the first battle; and there, it appears, they had a total overthrow. They were, in the language of the text, consumed or exterminated.

TSK: 2Ki 13:17

Open : 2Ki 5:10-14; Joh 2:5-8, Joh 11:39-41

The arrow : This was a symbolical action, indicative of the deliverance of Israel from Syria. It was an ancient custom to shoot an arrow or cast a spear into a country before the commencement of hostilities. Exo 4:2, Exo 4:17; Jdg 7:9-20; 2Sa 5:24; 1Co 1:18

Aphek : 1Sa 4:1; 1Ki 20:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 13:17

Eastward - Syria of Damascus lay partly east, but still more north, of the holy land. The arrow was to be shot, eastward, not so much against Syria itself as against the scene of the recent Syrian successes, Gilead 2Ki 10:33, which was also to be the scene of Joash’ s victories over them. Aphek is almost due east from Shunem, where it is not unlikely that Elisha now was.

The arrow ... - literally, "An arrow of deliverance from the Lord, and an arrow of deliverance against Syria; and thou shalt smite the Syrians in Aphek, even to consuming."

Poole: 2Ki 13:17

Eastward either towards Syria, which lay north-eastward from the land of Israel; or towards the Israelites’ land beyond Jordan, which lay eastward from Canaan, and which was now possessed by the Syrians. Either way this arrow is shot against the Syrians, as a token what God intended to do against them.

In Aphek not in the city, but in the territory of it, where it seems there was a great battle to be fought between the Israelites and Syrians. Of Aphek, see 1Sa 4:1 29:1 1Ki 20:30 , though it is possible there might be several cities of that name. Or, as in Aphek , i.e. thou shalt smite them as they were smitten in the city and territory of Aphek, i.e. utterly destroy them; see 1Ki 20:26,29,30 ; the particle as being oft understood, as hath been formerly and frequently proved.

Till thou have consumed them , i.e. the Syrians; not all that people, but their armies, or at least that which was to be at Aphek, where a dreadful battle was to be fought. Or if this be meant of all the Syrian armies, this is to be understood conditionally, if he did not hinder it by his unbelief or neglect, signified in the following verses.

Haydock: 2Ki 13:17

East, looking towards Galgaad, (Hadock) which the Syrians occupied. (Menochius) ---

These actions were all significative and prophetical. The throwing of a dart was formerly the mode of declaring war. (Virgil, Æneid ix.) Justin (ii.) says, "Alexander first threw a javelin, as against a hostile country." Thus also the ancients took possession. (Varro) (V. Max. iii., &c.) The people of Andros and Chalicis, sent each a deputy to seize Acanthos, when it had been abandoned by its inhabitants. The man from Andros, perceiving the other before him, threw his dart at the gate, and it was decided that he had thus lawfully obtained possession. (Plutarch, q. Græc.; Selden, Mare. Claus. iv.) ---

The action of Joas may be considered in both lights. ---

Them. We do not read the particulars of this battle: but it must have been very bloody. One of the three victories (ver. 25.) of Joas was probably obtained at Aphec, (Calmet) a place memorable for the victory of Achab, over the same Syrians, 3 Kings xx. 26. (Menochius)

Gill: 2Ki 13:17

And he said, open the window eastward,.... Syria lying east of the land of Israel, as the Jewish commentators in general observe, and for which they quote Isa 9:12, but it lay northeast, or rather more to the north; wherefore this may respect the eastward part of the land of Israel, which the Syrians had got possession of, and should be recovered, as this sign showed, see 2Ki 10:33,

and he opened it: then Elisha said, shoot, and he shot; the arrow, out of the window, being opened:

and he said, the arrow of the Lord's deliverance, and the arrow of deliverance from Syria; meaning, that that arrow was a sign of the Lord's deliverance of Israel from the Syrians, by whom they had been sadly oppressed, and reduced very low:

for thou shalt smite the Syrians in Aphek till thou hast consumed them; not the whole nation, but that army they should bring thither; which was a city in the land of Israel, where the Syrians were routed in Ahab's time; 100,000 were slain near it on one day, and 27,000 by the fall of the wall of it, 1Ki 20:26 hence some read the words here, "as in Aphek."

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 13:17

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “He opened [it].”

³ tn Heb “and he shot.”

⁴ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁵ tn Heb “The arrow of victory of the Lord and the arrow of victory over Syria.”

⁶ tn Heb “you will strike down Syria in Aphek until destruction.”

Geneva Bible: 2Ki 13:17

And he said, Open the window ^{( i )} eastward. 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 thou shalt smite the Syrians in Aphek, till thou have consumed [them].

^{( i )} That is, toward Syria: so that he not only prophesied with words but also confirmed him by these signs that he would have the victory.

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 13:10-19

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 13:10-19

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 13:14-21

Illness and Death of the Prophet Elisha. - 2Ki 13:14. When Elisha was taken ill with the sickness of which he was to die, king Joash visited him and wept over his face, i.e., bending over the sick man as he lay, and exclaimed, "My father, my father! the chariot of Israel and horsemen thereof!"just as Elisha had mourned over the departure of Elijah (2Ki 2:12). This lamentation of the king at the approaching death of the prophet shows that Joash knew how to value his labours. And on account of this faith which was manifested in his recognition of the prophet's worth, the Lord gave the king another gracious assurance through the dying Elisha, which was confirmed by means of a symbolical action.

2Ki 13:15-18

"Take-said Elisha to Joash-bow and arrows, ... and let thy hand pass over the bow"( הרכּב ), i.e., stretch the bow. He then placed his hands upon the king's hands, as a sign that the power which was to be given to the bow-shot came from the Lord through the mediation of the prophet. He then directed him to open the window towards the east and shoot, adding as he shot off the arrow: "An arrow of salvation from the Lord, and an arrow of salvation against the Syrians; and thou wilt smite the Syrians at Aphek (see at 1Ki 20:26) to destruction."The arrow that was shot off was to be a symbol of the help of the Lord against the Syrians to their destruction. This promise the king was then to appropriate to himself through an act of his own. Elisha therefore directed him (2Ki 13:18) to "take the arrows;"and when he had taken them, said: ארצה הך , "strike to the earth,"i.e., shoot the arrows to the ground, not "smite the earth with the bundle of arrows"(Thenius), which neither agrees with the shooting of the first arrow, nor admits of a grammatical vindication; for הכּה , when used of an arrow, signifies to shoot and to strike with the arrow shot off, i.e., to wound or to kill (cf. 2Ki 9:24; 1Ki 22:34). The shooting of the arrows to the earth was intended to symbolize the overthrow of the Syrians. "And the king shot three times, and then stood (still),"i.e., left off shooting.

2Ki 13:19

Elisha was angry at this, and said: "Thou shouldst shoot five or six times, thou wouldst then have smitten the Syrians to destruction; but now thou wilt smite them three times." להכּות : it was to shoot, i.e., thou shouldst shoot; compare Ewald, §237, c .; and for הכּית אז , then hadst thou smitten, vid., Ewald, §358, a . As the king was told that the arrow shot off signified a victory over the Syrians, he ought to have shot off all the arrows, to secure a complete victory over them. When, therefore, he left off after shooting only three times, this was a sign that he was wanting in the proper zeal for obtaining the divine promise, i.e., in true faith in the omnipotence of God to fulfil His promise.

(Note: "When the king reflected upon the power of the kings of Syria, since he had not implicit faith in Elisha, he thought that it was enough if he struck the earth three times, fearing that the prophecy might not be fulfilled if he should strike more blows upon the ground."- Clericus.)

Elisha was angry at this weakness of the king's faith, and told him that by leaving off so soon he had deprived himself of a perfect victory over the Syrians.

2Ki 13:20-21

Elisha then died at a great age. As he had been called by Elijah to be a prophet in the reign of Ahab and did not die till that of Joash, and forty-one years elapsed between the year that Ahab died and the commencement of the reign of Joash, he must have held his prophetical office for at least fifty years, and have attained the age of eighty. "And they buried him must as marauding bands of Moabites entered the land. And it came to pass, that at the burial of a man they saw the marauding bands coming, and placed the dead man in the greatest haste in the grave of Elisha,"for the purpose of escaping from the enemy. But when the (dead) man touched the bones of Elisha, he came to life again, and rose up upon his feet. וגו מואב וּגדוּדי is a circumstantial clause. The difficult expression שׁנה בּא , "a year had come,"can only have the meaning given by the lxx and Chald.: "when a year had come,"and evidently indicates that the burial of Elisha occurred at the time when the yearly returning bands of Moabitish marauders invaded the land. Ewald (Krit. Gramm. p. 528) would therefore read בּוא , a coming of the year, in which case the words would be grammatically subordinate to the main clause. Luther renders it "the same year," in ipso anno , after the Vulgate and Syriac, as if the reading had been שׁנה בּהּ . הם , they, the people who had just buried a man. ישׁליכוּ , not threw, but placed hastily. ויּגּע ויּלך : and the man went and touched. ויּלך serves as a pictorial delineation of the thought, that as soon as the dead man touched the bones of Elisha he came to life. הלך is not only applied to the motion of inanimate objects, but also to the gradual progress of any transaction. The conjecture of Thenius and Hitzig, ויּלכוּ , "and they went away,"is quite unsuitable. The earlier Israelites did not bury their dead in coffins, but wrapped them in linen cloths and laid them in tombs hewn out of the rock. The tomb was then covered with a stone, which could easily be removed. The dead man, who was placed thus hurriedly in the tomb which had been opened, might therefore easily come into contact with the bones of Elisha. The design of this miracle of the restoration of the dead man to life was not to show how even in the grave Elisha surpassed his master Elijah in miraculous power (Ephr. Syr. and others), but to impress the seal of divine attestation upon the prophecy of the dying prophet concerning the victory of Joash over the Syrians (Wis. 48:13, 14), since the Lord thereby bore witness that He was not the God of the dead, but of the living, and that His spirit was raised above death and corruptibility. - The opinion that the dead man was restored to life again in a natural manner, through the violent shaking occasioned by the fall, or through the coolness of the tomb, needs no refutation.

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 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 13:14-21

Elisha's prophesy and death 13:14-21

Jehoash (Joash) had respect and affection for Elisha. He anticipated the loss that the death of God's spiritual warrior would be to Israel (v. 14). He recognized that Israel's real defense lay in Yahweh's angelic army and in Elisha's spiritual warfare for her (v. 14; cf. 2:12).

"The prophet is the man whose prayer is better than chariots and horsemen. Trust in the words of the prophet means that horses and chariots can be abandoned."⁸²

Elisha gave the king a prophecy of Israel's future deliverance because Jehoash had humbled himself before God (vv. 15-19).

"Elisha instructed Israel's king to pick up his bow (v. 15). When he had done so, the prophet placed his own hands on those of the king, thereby indicating that what he was about to do would be full of spiritual symbolism (v. 16)."⁸³

The bow and arrows were symbols of the strength and victory God would give Jehoash. By taking them in hand the king was symbolically becoming God's agent of power. Elisha put his own hands on the king's to illustrate that the king's power would come from Yahweh through Elisha. The east window opened toward Aram from Israel. By shooting the first arrow Jehoash was appropriating the victory symbolized by the arrow. As he shot, Elisha explained to him that the arrow represented victory over Aram at Aphek (cf. 1 Kings 20:30). The prophet then instructed Jehoash to shoot the remaining arrows at the ground. The Hebrew makes this translation preferable. He was to strike the ground by shooting the arrows at it.

"It is . . . a symbolic action, like that of Joshua thrusting with a spear at Ai (Jos. 8:18)."⁸⁴

Elisha was angry when Jehoash shot only three more arrows because in doing so the king was demonstrating weak faith. Jehoash knew what shooting the arrows signified (v. 17). Perhaps the king did not believe God could or would give him as much victory as Elisha had implied. He failed to trust God even though he knew what God had promised.

Elisha's ministry spanned at least 56 years.⁸⁵ When he died, friends evidently buried him in a cave or rock tomb as was customary then. Apparently the men who placed the body of their dead friend in Elisha's tomb observed this man's resuscitation. Undoubtedly they told their story everywhere, and probably King Jehoash heard it. Such a sign of God's power working even through His prophet's corpse would have encouraged the king as he looked forward to meeting Aram in battle. It would also have rebuked him for his lack of faith. The story would have impressed on everyone who heard it the great power of Yahweh that brought blessing (life) to others through His faithful servants. Since Elisha was dead there was no question that the power was Yahweh's, not the prophet's.

"As he was a man of power in life (chaps. 2-7), moving and persuasive even in stories told about him (2 Kgs 8:1-6), so now his awesome powers continue working in death, confirming the prophet and foreshadowing the victory to come."⁸⁶

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.