Text -- 2 Kings 14:26-29 (NET)

14:26 The Lord saw Israel’s intense suffering; everyone was weak and incapacitated and Israel had no deliverer. 14:27 The Lord had not decreed that he would blot out Israel’s memory from under heaven, so he delivered them through Jeroboam son of Joash. 14:28 The rest of the events of Jeroboam’s reign, including all his accomplishments, his military success in restoring Israelite control over Damascus and Hamath, are recorded in the scroll called the Annals of the Kings of Israel. 14:29 Jeroboam passed away and was buried in Samaria with the kings of Israel. His son Zechariah replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 14:26

Whereby he was moved to pity and help them, though they were an unworthy people.

Wesley: 2Ki 14:26

Both towns and country were utterly laid waste.

Wesley: 2Ki 14:27

Not yet; he had not yet declared this, as afterwards he did by the succeeding prophets.

Wesley: 2Ki 14:29

It was in the reign of this Jeroboam, that Hosea began to prophesy, and he was the first that wrote his prophecies. At the same time Amos prophesied, soon after Micah, and then Isaiah in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but in the darkest ages of the church, raised up some to be burning and shining lights, to their own age, by their preaching and living; and a few by their writings to reflect light upon us, on whom the ends of the world are come.

Clarke: 2Ki 14:26

The Lord saw the affliction of Israel - It appears that about this time Israel had been greatly reduced; and great calamities had fallen upon all indiscriminately; even the diseased and captives in the dungeon had the hand of God heavy upon them, and there was no helper; and then God sent Jonah to encourage them, and to assure them of better days. He was the first of the prophets, after Samuel, whose writings are preserved; yet the prophecy delivered on this occasion is not extant; for what is now in the prophecies of Jonah, relates wholly to Nineveh.

Clarke: 2Ki 14:28

How he warred, and - recovered Damascus - We learn from 1Ch 18:3-11, that David had conquered all Syria, and put garrisons in Damascus and other places, and laid all the Syrians under tribute; but this yoke they had not only shaken off, but they had conquered a considerable portion of the Israelitish territory, and added it to Syria. These latter Jeroboam now recovered; and thus the places which anciently belonged to Judah by David’ s conquests, and were repossessed by Syria, he now conquered, and added to Israel.

Clarke: 2Ki 14:29

Jeroboam slept with his fathers - He died a natural death; and was regularly succeeded by his son Zachariah, who, reigning badly, was, after six months, slain by Shallum, who succeeded him, and reigned but one month, being slain by Menahem, who succeeded him, and reigned ten years over Israel. Amos the prophet lived in the reign of Jeroboam; and was accused by Amaziah, one of the idolatrous priests of Beth-el, of having predicted the death of Jeroboam by the sword, but this was a slander: what he did predict, and which came afterwards to pass, may be seen Amo 7:10-17. The interregnum referred to in the margin cannot be accounted for in a satisfactory manner.

TSK: 2Ki 14:26

saw the affliction : 2Ki 13:4; Exo 3:7, Exo 3:9; Jdg 10:16; Psa 106:43-45; Isa 63:9

not any shut : Deu 32:36; 1Ki 14:10, 1Ki 21:21

TSK: 2Ki 14:27

said not : 2Ki 13:23; Hos 1:6

blot out : Exo 32:32, Exo 32:33; Deu 9:14, Deu 25:19, Deu 29:20; Psa 69:28; Rom 11:2-12; Rev 3:5

he saved : 2Ki 5:1, 2Ki 13:5; Hos 1:7; Tit 3:4-6

TSK: 2Ki 14:28

the rest : 2Ki 14:15

Damascus : 2Sa 8:6; 1Ki 11:24; 1Ch 18:5, 1Ch 18:6; 2Ch 8:3, 2Ch 8:4

which belonged to Judah : These places belonged to Judah by David’ s conquest (2Sa 3:11), but had been repossessed by the Syrians.

TSK: 2Ki 14:29

am 3220, bc 784

Zachariah : 2Ki 15:8

reigned : ""After an interregnum of eleven years.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 14:26

The affliction of Israel - That which the Israelites had suffered for two reigns at the hands of the Syrians 2Ki 10:32-33; 2Ki 13:3, 2Ki 13:7,2Ki 13:22.

There was not any shut up, nor any left - A phrase implying complete depopulation (see the marginal reference note; 1Ki 14:10), but here meaning no more than extreme depression and weakness.

Barnes: 2Ki 14:27

And the Lord said not - Though the Israelites were brought thus low, yet the fiat did not as yet go forth for their destruction. God did not send a prophet to say that He would blot out the name of Israel from under heaven; but on the contrary sent two to announce that they should be delivered from their present enemies, and obtain triumphs over them (see 2Ki 14:25; 2Ki 13:17-19).

That he would blot out ... - This is a Mosaic phrase, found only here and in Deuteronomy 2Ki 9:14; 29:20.

Barnes: 2Ki 14:28

He recovered Damascus - Jeroboam probably gained certain advantages over Benhadad, which induced the latter to make his submission and consent to such terms as those extorted by Ahab 1Ki 20:34.

Hamath was probably among the actual conquests of Jeroboam. It was brought so low in his reign, as to have become almost a by-word for calamity (compare Amo 6:2).

Which belonged to Judah, for Israel - i. e. these cities were recovered to Judah, i. e. to the people of God generally, through or by means of being added to Israel, i. e. to the northern kingdom.

A few further facts in the history of Jeroboam II are recorded by the prophet Amos (compare Amo 7:10, etc.).

Poole: 2Ki 14:26

It was very bitter whereby he was moved to pity and help them, though they were an unworthy people.

There was not any shut up nor any left: See Poole "Deu 32:36" ; See Poole "1Ki 14:10" ; See Poole "1Ki 21:21" .

Poole: 2Ki 14:27

The Lord said not i.e. not yet; he had not yet declared this, as afterwards he did by the succeeding prophets, though not in those words. See Hos 1:5,6,9 .

Poole: 2Ki 14:28

Damascus and Hamath were cities of Syria, but were taken from the Syrians by David and Solomon, 2Sa 8:6 2Ch 8:3 , and probably by them incorporated with and added to the possessions of their own tribe, to which from that time they belonged; but afterwards they were retaken by the Syrians, and were now recovered by this Jeroboam.

Haydock: 2Ki 14:26

In prison is not expressed in the original, (Calmet) which has, "not any shut up, nor last." Neither those who had strong castles, nor the poorest people, were exempt from suffering. (Haydock) ---

None durst appear, 3 Kings xiv. 10. (Menochius)

Haydock: 2Ki 14:27

Israel, like Amalec, 1 Kings xv. 3. (Menochius)

Haydock: 2Ki 14:28

To Juda, or "of Juda;" Judæ; (Haydock) as those strong cities had been conquered by David. The Syriac and Arabic omit this word entirely, and suppose, with many others, that Jeroboam kept possession of these cities. (Calmet) (Tirinus) ---

In Israel, or "to Israel," over which he reigned. (Haydock)

Haydock: 2Ki 14:29

Slept, dying a natural death; though the idolatrous priests of Bethel falsely asserted, that Amos had foretold he should fall by the sword, Amos vii. 11.

Gill: 2Ki 14:26

For the Lord saw the affliction of Israel, that it was very bitter,.... Being sorely oppressed by their enemies, especially the Syrians; and he was moved to have compassion upon them, and show mercy to them: for, there was not any shut up, nor any left, nor any helper for Israel: they were in the most forlorn and helpless condition; See Gill on Deu 32:36.

Gill: 2Ki 14:27

And the Lord said not that he would blot out the name of Israel from under heaven,.... Had not as yet declared it by any of his prophets, that he would do it, as he afterwards did by Hosea, Hos 1:4, and was fulfilled in the reign of Hoshea king of Israel, 2Ki 17:1.

but he saved them by the hand of Jeroboam the son of Joash; the instrument of their deliverance from the hands of their enemies, and of recovering their borders as afore time.

Gill: 2Ki 14:28

Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred,.... His valiant acts and warlike exploits:

and how he recovered Damascus and Hamath, which belonged to Judah, for Israel; which cities, in the times of David and Solomon, were tributary to Judah, but afterwards fell into the hands of the Syrians, from whom Jeroboam recovered them, and annexed them to the kingdom of Israel; or, as Kimchi, though Jeroboam was king of Israel, yet, having taken them, he restored them to the king of Judah, to whom they belonged:

are they not written in the book of the chronicles of the kings of Israel? where all events of any moment were registered.

Gill: 2Ki 14:29

And Jeroboam slept with his fathers, even with the kings of Israel,.... Died, and was buried with them:

and Zachariah his son reigned in his stead: who was of the fourth generation from Jehu, as was promised to him, 2Ki 10:30.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 14:26

¹ tc Heb “for the Lord saw the very bitter affliction of Israel.” This translation assumes an emendation of מֹרֶה (moreh), which is meaningless here, to ַהמַּר (hammar), the adjective “bitter” functioning attributively with the article prefixed. This emendation is supported by the LXX, Syriac Peshitta, and Vulgate. Another option would be מַר הוּא (mar hu’), “it was bitter.”

² tn Heb “[there was] none but the restrained, and [there was] none but the abandoned, and there was no deliverer for Israel.” On the meaning of the terms עָצוּר (’atsur) and עָזוּב (’azur), see the note at 1 Kgs 14:10.

NET Notes: 2Ki 14:27

¹ tn Heb “name.”

² tn The phrase “from under heaven” adds emphasis to the verb “blot out” and suggest total annihilation. For other examples of the verb מָחָה (makhah), “blot out,” combined with “from under heaven,” see Exod 17:14; Deut 9:14; 25:19; 29:20.

NET Notes: 2Ki 14:28

¹ tn Heb “As for the rest of the events of Jeroboam, and all which he did and his strength, [and] how he fought and how he restored Damascus and Hamath to Judah in Israel, are they not written on the scroll of the events of the days of the kings of Israel?” The phrase “to Judah” is probably not original; it may be a scribal addition by a Judahite scribe who was trying to link Jeroboam’s conquests with the earlier achievements of David and Solomon, who ruled in Judah. The Syriac Peshitta has simply “to Israel.” M. Cogan and H. Tadmor (II Kings [AB], 162) offer this proposal, but acknowledge that it is “highly speculative.”

NET Notes: 2Ki 14:29

¹ tn Heb “lay down with his fathers.”

² tn The MT has simply “with the kings of Israel,” which appears to stand in apposition to the immediately preceding “with his fathers.” But it is likely that the words “and he was buried in Samaria” have been accidentally omitted from the text. See 13:13 and 14:16.

Geneva Bible: 2Ki 14:26

For the LORD saw the affliction of Israel, [that it was] very bitter: for [there was] not any ^{( m )} shut up, nor any left, nor any helper for Israel.

^{( m )} Read (1Ki 14:10).

Geneva Bible: 2Ki 14:28

Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and ^{( n )} Hamath, [which belonged] to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?

^{( n )} Which was also called Antiochia of Syria or Riblah.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 14:1-29

1 Amaziah's good reign.

5 His justice on the murderers of his father.

7 His victory over Edom.

8 Amaziah, provoking Jehoash, is overcome and spoiled.

15 Jeroboam succeeds Jehoash.

17 Amaziah slain by a conspiracy.

21 Azariah succeeds him.

23 Jeroboam's wicked reign.

28 Zachariah succeeds him.

MHCC: 2Ki 14:23-29

God raised up the prophet Jonah, and by him declared the purposes of his favour to Israel. It is a sign that God has not cast off his people, if he continues faithful ministers among them. Two reasons are given why God blessed them with those victories: 1. Because the distress was very great, which made them objects of his compassion. 2. Because the decree was not yet gone forth for their destruction. Many prophets there had been in Israel, but none left prophecies in writing till this age, and their prophecies are part of the Bible. Hosea began to prophesy in the reign of this Jeroboam. At the same time Amos prophesied; soon after Micah, then Isaiah, in the days of Ahaz and Hezekiah. Thus God, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it; to their own age, by their preaching and living, and a few by their writings, to reflect light upon us in the last times.

Matthew Henry: 2Ki 14:23-29

Here is an account of the reign of Jeroboam the second. I doubt it is an indication of the affection and adherence of the house of Jehu to the sins of Jeroboam the son of Nebat, who made Israel to sin, that they called an heir-apparent to the crown by his name, thinking that an honourable name which in the book of God is infamous and stigmatized as much as any.

I. His reign was long, the longest of all the reigns of the kings of Israel: He reigned forty-one years; yet his contemporary Azariah, the king of Judah, reigned longer, even fifty-two years. This Jeroboam reigned just as long as Asa had done (1Ki 15:10), yet one did that which was good and the other that which was evil. We cannot measure men's characters by the length of their lives or by their outward prosperity. There is one event to the righteous and to the wicked.

II. His character was the same with that of the rest of those kings: He did that which was evil (2Ki 14:24), for he departed not from the sins of Jeroboam; he kept up the worship of the calves, and never left that, thinking there was no harm in it, because it had been the way of all his ancestors and predecessors. But a sin is never the less evil in God's sight, whatever it is in ours, for its being an ancient usage; and a frivolous plea it will be against doing good, that we have been accustomed to do evil.

III. Yet he prospered more than most of them, for though, in that one thing, he did evil in the sight of the Lord, yet it is likely, in other respects, there was some good found in him and therefore God owned him, 1. By prophecy. He raised up Jonah the son of Amittai, a Galilean (so much were those mistaken that said, Out of Galilee ariseth no prophet, Joh 7:52), and by him intimated the purposes of his favour to Israel, notwithstanding their provocations, encouraged him and his kingdom to take up arms for the recovery of their ancient possessions, and (which would contribute not a little to their success) assured them of victory. It is a sign that God has not cast off his people if he continue faithful ministers among them; when Elisha, who strengthened the hands of Joash, was removed, Jonah was sent to encourage his son. Happy is the land that has a succession of prophets running parallel with a succession of princes, that the word of the Lord may endure for ever. Of this Jonah we read much in that little book of scripture that bears his name. It is probable that it was when he was a young man, and fit for such an expedition, that God sent him to Nineveh, and that it was when he had yet been but a little conversant with the visions of God that he flew off and fretted as he did; and, if so, this is an undoubted evidence of the forgiveness of his faults and follies, that he was afterwards employed as a messenger of mercy to Israel. A commission amounts to a pardon, and he that had himself found mercy, notwithstanding his provocations, could the better encourage them with the hope of mercy notwithstanding theirs. Some that have been foolish and passionate, and have gone about their work very awkwardly at first, yet afterwards have proved useful and eminent. Men must not be thrown away for every fault. 2. By providence. The event was according to the word of the Lord: his arms were successful; he restored the coast of Israel, recovered those frontier-towns and countries that lay from Hamath in the north to the sea of the plain, (that is, the sea of Sodom) in the south, all which the Syrians had possessed themselves of, v. 25. Two reasons are here given why God blessed them with those victories: - (1.) Because their distress was very great, which made them the objects of his compassion, v. 26. Though he saw not any signs of their repentance and formation, yet he saw their affliction, that it was very bitter. Those that lived in those countries which the enemies were masters of were miserably oppressed and enslaved, and could call nothing their own; the rest, we may suppose, were much impoverished by the frequent incursions the enemy made upon them to plunder them, and continually terrified by their threatenings, so that there was none shut up or left, both towns and countries were laid waste and stripped of their wealth, and no helper appeared. To this extremity were they reduced, in many parts of the country, in the beginning of Jeroboam's reign, when God, in mere pity to them, heard the cry of their affliction (for no mention is made here of the cry of their prayers), and wrought this deliverance for them by the hand of Jeroboam. Let those whose case is pitiable take comfort from the divine pity; we read of God's bowels of mercy (Isa 63:15; Jer 31:20) and that he is full of compassion, Psa 86:15. (2.) Because the decree had not yet gone forth for their utter destruction; he had not as yet said he would blot out the name of Israel (2Ki 14:27), and because he had not said it he would not do it. If this be understood of the dispersion of the ten tribes, he did say it and do it, for that name still remains under heaven in the gospel Israel, and will to the end of time; and because they, at present, bore that name which was to have this lasting honour, he showed them this favour, as well as for the sake of the ancient honour of that name, 2Ki 13:23.

IV. Here is the conclusion of Jeroboam's reign. We read (2Ki 14:28) of his might, and how he warred, but (2Ki 14:29) he slept with his fathers; for the mightiest must yield to death, and there is no discharge in that war. Many prophets there had been in Israel, a constant succession of them in every age, but none of the prophets had left any of their prophecies in writing till those of this age began to do it, and their prophecies are part of the canon of scripture. It was in the reign of this Jeroboam that Hosea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies; therefore the word of the Lord by him is called the beginning of the word of the Lord, Hos 1:2. Then that part of the word of the Lord began to be written. At the same time Amos prophesied, and wrote his prophecy, soon afterwards Micah, and then Isaiah, in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it to their own age by their preaching and living, and a few by their writings to reflect light upon us on whom the ends of the world have come.

Keil-Delitzsch: 2Ki 14:26-27

The higher ground for this strengthening of Israel in the time of Jeroboam was to be found in the compassion of God. The Lord saw the great oppression and helpless condition of Israel, and had not yet pronounced the decree of rejection. He therefore sent help through Jeroboam. מאד מרה without the article, and governed by ישׂ אני (see Ewald, §293, a .), signifies very bitter, מרה having taken the meaning of מרר . This is the explanation adopted in all the ancient versions, and also by Dietrich in Ges. Lex. וגו עצוּר ואפס , verbatim from Deu 32:36, to show that the kingdom of Israel had been brought to the utmost extremity of distress predicted there by Moses, and it was necessary that the Lord should interpose with His help, if His people were not utterly to perish. דבּר לא : He had not yet spoken, i.e., had not yet uttered the decree of rejection through the mouth of a prophet. To blot out the name under the heavens is an abbreviated expression for: among the nations who dwelt under the heavens.

Keil-Delitzsch: 2Ki 14:28-29

Of the rest of the history of Jeroboam we have nothing more than an intimation that he brought back Damascus and Hamath of Judah to Israel, i.e., subjugated it again to the kingdom of Israel. ליהוּדה is a periphrastic form for the genitive, as proper names do not admit of any form of the construct state, and in this case the simple genitive would not have answered so well to the fact. For the meaning is: "whatever in the two kingdoms of Damascus and Hamath had formerly belonged to Judah in the times of David and Solomon."By Damascus and Hamath we are not to understand the cities, but the kingdoms; for not only did the city of Hamath never belong to the kingdom of Israel, but it was situated outside the boundaries laid down by Moses for Israel (see at Num 34:8). It cannot, therefore, have been re-conquered ( השׁיב ) by Jeroboam. It was different with the city of Damascus, which David had conquered and even Solomon had not permanently lost (see at 1Ki 11:24). Consequently in the case of Damascus the capital is included in the kingdom.

2Ki 14:29

As Jeroboam reigned forty-one years, his death occurred in the twenty-seventh year of Uzziah. If, then, his son did not begin to reign till the thirty-eight year of Uzziah, as is stated in 2Ki 15:8, he cannot have come to the throne immediately after his father's death (see at 2Ki 15:8).

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 14:23-29

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

Jeroboam II's reign of 41 years was the longest in Israel's history (793-753 B.C.). For the first 12 of these years he was coregent with his father Jehoash.⁸⁹ He began ruling during the reign of Judah's Jehoash, outlived his successor Amaziah, and died during the reign of his son Azariah (Uzziah).

The writer whose interests were primarily theological passed over Jeroboam II's significant political accomplishments.

"The era of Jeroboam (northern kingdom) and Azariah (southern kingdom) would mark a significant change in the fortunes of God's people. These would be days of unparalleled prosperity for the twin kingdoms, both economically (as attested by the Samarian Ostraca) and politically."⁹⁰

Jeroboam II restored Israel's borders to approximately what they had been in Solomon's day and extended Israel's influence over her neighbors to an extent unparalleled in the history of the Northern Kingdom. Hamath was northeast of Israel, and the Sea of the Arabah was the Salt (Dead) Sea (v. 25). Jonah had prophesied Israel's territorial extension. He along with Hosea (Hosea 1:1) and Amos (Amos 1:1) ministered in Israel during Jeroboam II's reign.⁹¹ Gath-hepher and Nazareth stood on the north and south sides respectively of the same Galilean hill (v. 25).

Verse 26 means no one escaped from Israel's national affliction in Jeroboam II's day, neither servants nor free people. Damascus and Hamath belonged to Judah under Solomon (v. 28) in the sense that he controlled them.

Even though Jeroboam had a long and politically impressive career, spiritual conditions in his day were bad. The books of Hosea and Amos throw more light on this period of Israel's history. Unfaithfulness and selfishness marked the people. For these reasons Yahweh sent very bitter affliction on Israel in Jeroboam II's reign.

As Israel declined spiritually, God strengthened Assyria politically and militarily. The two periods of Israel's greatest decline correspond exactly to the two periods of Assyria's greatest growth, namely, during the Omride dynasty and shortly after Jeroboam II's reign. This is precisely what God had said He would do if His people forsook Him (Deut. 28:1, 25, 43, 44, 49-57). One writer correlated Assyria's rise to power with Israel's apostasy.⁹² The cause and effect relationship is unmistakable.

Guzik: 2Ki 14:1-29

2 Kings 14 - The Reigns of Amaziah and Jeroboam II

A. The reign of Amaziah over Judah.

1. (1-4) A summary of his reign.

In the second year of Joash the son of Jehoahaz, king of Israel, Amaziah the son of Joash, king of Judah, became king. He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother's name was Jehoaddan of Jerusalem. And he did what was right in the sight of the LORD, yet not like his father David; he did everything as his father Joash had done. However the high places were not taken away, and the people still sacrificed and burned incense on the high places.

a. He did what was right in the sight of the LORD: Amaziah, son of the great reformer Joash, continued the generally godly reign began by his father.

i. "He made a good beginning in thus adhering closely to the law. Happy would it have been for him and for his kingdom had he continued as he began." (Knapp)

b. Yet not like his father David; he did everything as his father Joash had done: Compared to Joash, Amaziah faithfully continued his policies. Yet some of those policies allowed compromises, such as the allowing of continued sacrifices and incense offerings on the high places. Compared to David - the greatest merely human king to reign over the people of God - Amaziah did not match up favorably.

i. "The constantly repeated story of limitation in loyalty is told again." (Morgan)

2. (5-6) An example of Amaziah's obedience.

Now it happened, as soon as the kingdom was established in his hand, that he executed his servants who had murdered his father the king. But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses, in which the LORD commanded, saying, "Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; but a person shall be put to death for his own sin."

a. He executed his servants who had murdered his father the king: This was both just and in the best interest of Amaziah. It was good for him to eliminate those who found the assassination of the king a reasonable way to change the kingdom.

i. It also fulfilled God's command to punish murderers with execution, first given in Genesis 9:5-7.

b. But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses: It was the standard practice of the ancient world to execute not only the guilty party in such a murder, but also their family. Amaziah went against the conventional practice of his day and obeyed the word of God instead (Deuteronomy 24:16).

i. "Wherein he showed some faith and courage, that he would obey this command of God, though it was very hazardous to himself, such persons being likely to seek revenge for their father's death." (Poole)

2. (7) His victory over the Edomites

He killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel to this day.

a. He killed ten thousand Edomites: This shows the military might of Amaziah, and that he successfully subdued the weaker nations surrounding Judah.

b. And took Sela by war: Some believe this was the ancient rock city in the desert also known as Petra; others believe it was a different place. One way or another, this was a significant victory for Amaziah.

i. 2 Chronicles 25:5-16 gives more background to this event. Amaziah gathered a huge army in Judah to go against Edom - three hundred thousand choice men, able to go to war, who could handle spear and shield. He also hired 100,000 mercenary soldiers from Israel. But a prophet came and warned him to not use the soldiers from Israel, because God was not with that rebellious and idolatrous kingdom. Amaziah was convinced to trust God, send the mercenaries from Israel away, and accept the loss of the money used to hire them. God blessed this step of faith, and gave them a convincing victory over the Edomites.

ii. Amaziah trusted God for the victory over Edom; but immediately after the victory his heart turned from God: Now it was so, after Amaziah came from the slaughter of the Edomites, that he brought the gods of the people of Seir, set them up to be his gods, and bowed down before them and burned incense to them. (2 Chronicles 25:14)

3. (8-12) His defeat at the hands of Jehoash of Israel

Then Amaziah sent messengers to Jehoash the son of Jehoahaz, the son of Jehu, king of Israel, saying, "Come, let us face one another in battle." And Jehoash king of Israel sent to Amaziah king of Judah, saying, "The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, 'Give your daughter to my son as wife'; and a wild beast that was in Lebanon passed by and trampled the thistle. You have indeed defeated Edom, and your heart has lifted you up. Glory in that, and stay at home; for why should you meddle with trouble so that you fall; you and Judah with you?" But Amaziah would not heed. Therefore Jehoash king of Israel went out; so he and Amaziah king of Judah faced one another at Beth Shemesh, which belongs to Judah. And Judah was defeated by Israel, and every man fled to his tent.

a. Come, let us face one another in battle: Proud from his success against Edom, Amaziah decided to make war against the northern kingdom of Israel.

i. Again, 2 Chronicles 25:5-16 gives more background to this event. When Amaziah sent away the Israelite mercenaries, they were not happy - even though he paid them for not fighting against Edom (they probably counted on receiving much more from the spoil of battle). As they returned to Israel, they raided the cities of Judah from Samaria to Beth Horon, killed three thousand in them, and took much spoil (2 Chronicles 25:13). This was the political motivation for Amaziah's attack against Israel.

ii. He had reason to believe he would be successful. He had recently assembled a 300,000 man army that killed 20,000 Edomites in a victory over Edom (2 Chronicles 25:5, 11-12). Jehoahaz seemed very weak, having only 50 horsemen, 10 chariots, and 10,000 foot soldiers after being defeated by the Syrians (2 Kings 13:7).

b. The thistle that was in Lebanon: The reply of Jehoash king of Israel was both wise and diplomatic. With this little story and its application, he counseled Amaziah to glory in his previous victory over Edom but then to stay at home.

i. "The thistle, imagining himself to be equal with the cedar, presumptuously suggested a marriage alliance between them. The difference between the two was made obvious when a wild beast passed through and crushed the thistle underfoot. Of course the beast was powerless to injure the cedar." (Dilday)

c. Why should you meddle with trouble so that you fall; you and Judah with you? Amaziah should have listened to this word from Jehoash, but he didn't. He provoked a fight he should have avoided, and did not consider both the likelihood of success and the effect his defeat would have on the whole kingdom of Judah.

4. (13-14) The result of Amaziah's foolish war against Israel.

Then Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash, the son of Ahaziah, at Beth Shemesh; and he went to Jerusalem, and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate; four hundred cubits. And he took all the gold and silver, all the articles that were found in the house of the LORD and in the treasuries of the king's house, and hostages, and returned to Samaria.

a. Israel captured Amaziah king of Judah: Because of his foolish attack against Israel, Amaziah lost his freedom and for a time became a prisoner of the king of Israel.

i. Amaziah had a mighty army and Jehoash had a weak army. Yet God gave Israel the victory over Judah to rebuke the idolatry of Amaziah. It came from God, that He might give them into the hand of their enemies, because they sought the gods of Edom. (2 Chronicles 25:20)

ii. "His name means 'strength of Jah'; but we read, 'he strengthened himself' (2 Chronicles 25:11); his character of self-sufficiency thus belying his name - a thing not uncommon in our day." (Knapp)

b. He went to Jerusalem, and broke down the wall of Jerusalem: Because of his foolish attack against Israel, Amaziah saw the defenses of Jerusalem broken down. Not only did they lose the battle at Beth Shemesh, but they were also in a weaker position to face future attacks.

c. And he took all the gold and silver: Because of his foolish attack against Israel, Amaziah lost the treasure of the people of God. It wasn't just a loss of his personal wealth (the treasuries of the king's house), but also of the gold and silver of God's people. Amaziah didn't have the wisdom to see how losing this battle would hurt others as well as himself.

i. This even extended to hostages who were taken from Jerusalem to Samaria. The decision to attack Israel was his alone, but the price paid for the foolish attack was paid by the whole kingdom of Judah. It is a sober warning to all leaders, to consider how their foolish decisions affect many other people.

ii. "The quarrel of Amaziah was certainly just, yet he was put to the rout; he did meddle to his hurt; he fell, and Judah fell with him, as Jehoash had said." (Clarke)

5. (15-22) Amaziah is rejected as king over Judah for his son.

Now the rest of the acts of Jehoash which he did; his might, and how he fought with Amaziah king of Judah; are they not written in the book of the chronicles of the kings of Israel? So Jehoash rested with his fathers, and was buried in Samaria with the kings of Israel. Then Jeroboam his son reigned in his place. Amaziah the son of Joash, king of Judah, lived fifteen years after the death of Jehoash the son of Jehoahaz, king of Israel. Now the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah? And they formed a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. Then they brought him on horses, and he was buried at Jerusalem with his fathers in the City of David. And all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father Amaziah. He built Elath and restored it to Judah, after the king rested with his fathers.

a. They formed a conspiracy against him in Jerusalem: The embarrassing loss against Israel undermined Amaziah's support among the leaders of Judah.

i. He lived fifteen years after the death of Jehoash (which probably prompted his release from imprisonment in Israel), "But it was a kind of a lifeless life . . . He lay all the while under the hatred and contempt of his subjects." (Trapp)

b. He fled to Lachish; but they sent after him to Lachish and killed him there: Amaziah tried but was unable to escape the conspirators. He was assassinated, just like his father was (2 Kings 12:20-21).

i. "Lachish was the first of the cities of Judah to adopt the idolatries of the kingdom of Israel ('the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee,' Micah 1:13), and it was natural for the idolatrous Amaziah to seek an asylum there." (Knapp)

ii. "Some commentators believe the assassins who put Amaziah to death in verse 19 may have been the very children whom Amaziah had spared. They, in turn, were exacting vengeance for Amaziah's executions." (Dilday)

c. And all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father: This was the start of the illustrious reign of Azariah (also known as Uzziah). He was the greatest king of Judah after David.

i. "The election of Amaziah's son Azariah may refer to an earlier time when 'all the people had taken Azariah, when he was sixteen years old, and made him king while Azariah had been a prisoner." (Wiseman)

B. The reign of Jeroboam II in Israel.

1. (23-27) A summary of his reign and God's assistance to Jeroboam.

In the fifteenth year of Amaziah the son of Joash, king of Judah, Jeroboam the son of Joash, king of Israel, became king in Samaria, and reigned forty-one 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 had made Israel sin. He restored the territory of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the LORD God of Israel, which He had spoken through His servant Jonah the son of Amittai, the prophet who was from Gath Hepher. For the LORD saw that the affliction of Israel was very bitter; and whether bond or free, there was no helper for Israel. And the LORD did not say that He would blot out the name of Israel from under heaven; but He saved them by the hand of Jeroboam the son of Joash.

a. He did evil in the sight of the LORD: Jeroboam II was a wicked king, who continued the politically-motivated idolatry of his namesake Jeroboam the son of Nebat. During his reign the prophets Jonah and Amos spoke for God.

b. He restored the territory of Israel . . . for the LORD saw that the affliction of Israel was very bitter: Out of great mercy, God showed kindness to a disobedient Israel ruled by an evil king.

i. "It seems to suggest amazement in his mind as he contemplated the patience of Jehovah with the sinning nation." (Morgan)

c. According to the word of the LORD God of Israel, which He had spoke through His servant Jonah the son of Amittai, the prophet: This is almost certainly the same Jonah who is famous for his missionary trip to Nineveh. Apparently he also had a ministry among his own people, not only among the people of Nineveh.

i. "God sent them Jonah to encourage them, and to assure them of better days." (Clarke)

2. (28-29) Summary of the reign of Jeroboam II.

Now the rest of the acts of Jeroboam, and all that he did; his might, how he made war, and how he recaptured for Israel, from Damascus and Hamath, what had belonged to Judah; are they not written in the book of the chronicles of the kings of Israel? So Jeroboam rested with his fathers, the kings of Israel. Then Zechariah his son reigned in his place.

a. His might, how he made war, and how he recaptured for Israel, from Damascus and Hamath, what had belonged to Judah: The reign of Jeroboam II was a time of economic, political, and material prosperity for Israel. Yet it was not because of their own merit or goodness, but because of God's great mercy to Israel.

i. Archaeology confirms the economic might of Jeroboam II. In the age prior to Jeroboam II, the houses in Israel's cities were roughly the same size. But archaeologists find a change starting in the eighth century B.C. - ancient cities like Tirzah have a neighborhood of large, expensive houses and another neighborhood of small, crowded structures, smaller than the houses from previous years. The larger houses are filled with the marks of prosperity, and the oppressive rich of Israel thought they could find safety there - but God's judgment came against those houses as well (Amos 3:13-15).

ii. "The resultant prosperity, however, which ended in the wrong use of power in luxury and the oppression of the poor, was denounced by the contemporary prophets, especially Amos (2:6-7; 8:4-6); Isaiah (3:18-26; 5:8-13) and Micah (2:2)." (Wiseman)

iii. In the days of King Jehoahaz of Israel God promised to send a deliverer to Israel, one who helped them to escape from under the hand of the Syrians (2 Kings 13:4-5). It is likely that Jeroboam II was this promised deliverer.

b. From Damascus: Though the hand of the LORD was behind these events, God used the strength of the Assyrian Empire to bless Israel. For most of its history, the northern kingdom of Israel struggled against Syria - her neighbor to the north. But around the year 800, the mighty Assyrian Empire defeated Syria, and neutralized this power that hindered Israel's expansion and prosperity. With Syria in check, Israel enjoyed great prosperity during the reign of Jeroboam II.

i. The Book of Amos shows that Israel did not handle this prosperity well, and the wickedness under the prosperity of Jeroboam II heaped judgment up for themselves.

ii. "Israel was blessed with the ministries of both Hosea and Amos during Jeroboam's reign. From their writings it will readily be seen that though there was political revival under his rule, there was no real moral or spiritual awakening among the people." (Knapp)

iii. "When Jeroboam II died in 752 B.C., he left behind a strong kingdom but, unfortunately, one whose core foundation was so spiritually rotten that the edifice of state would not long withstand the rising tides of international intrigue and pressure." (Patterson and Austel)

c. Then Zechariah his son reigned in his place: Zechariah was the fourth generation of the Jehu dynasty, and it was prophesied that the dynasty of Jehu would continue for four generations (2 Kings 10:30).

i. "From the time of Jeroboam's death, declension set it, ending, less than seventy years later, in its final overthrow and dissolution. Prophetic ministry was from this time greatly increased. 'Such is the way of our gracious God,' and unknown writer says, 'that when judgment is near to approach, then testimony is multiplied.'" (Knapp)

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

Commentary -- Other

Critics Ask: 2Ki 14:29

2 KINGS 14:29 —Are the dead asleep or conscious?

PROBLEM: As in this passage, the Bible often speaks of death as the time when one “sleeps with his fathers” (e.g., 1 Kings 2:10 ; 11:21 , 43 ; 14:20 , KJV ). Jesus said, “Lazarus sleeps” ( John 11:11 ) when he was “dead” ( John 11:14 ). Paul speaks of believers who have “fallen asleep” in the Lord ( 1 Thes. 4:13 ; cf. 1 Cor. 15:51 ). Yet, in other places, the Bible speaks of persons being conscious in the presence of God after they die (cf. 2 Cor. 5:8 ; Phil. 1:23 ; Rev. 6:9 ).

SOLUTION: The first set of verses refers to the body, and the second set to the soul. “Sleep” is an appropriate figure of speech for the death of the body since death is only temporary, awaiting the resurrection when the body will be awakened from its sleep. Further, both sleep and death have the same posture, lying down.

The Bible is very clear about the fact that the believer’s soul (spirit) survives death ( Luke 12:4 ), is consciously present with the Lord ( 2 Cor. 5:8 ) in a better place ( Phil. 1:23 ) where other souls are talking ( Matt. 17:3 ) and even praying ( Rev. 6:9-10 ). Likewise, the unbeliever’s soul is in a place of conscious torment ( Matt. 25:41 ; Luke 16:22-26 ; Rev. 19:20-20:15 ).

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 14 (Chapter Introduction)

Overview

2Ki 14:1, Amaziah’s good reign; 2Ki 14:5, His justice on the murderers of his father; 2Ki 14:7, His victory over Edom; 2Ki 14:8, Amaziah, provoking Jehoash, is overcome and spoiled; 2Ki 14:15, Jeroboam succeeds Jehoash; 2Ki 14:17, Amaziah slain by a conspiracy; 2Ki 14:21, Azariah succeeds him; v.23, Jeroboam’s wicked reign; v.28, Zachariah succeeds him.

Poole: 2 Kings 14 (Chapter Introduction)

KINGS CHAPTER 14

Amaziah’ s good reign: his justice on the murderers of his father: his victory over Edom: warreth against Jehoash king of Israel; is overcome by him, and slain by his own people: Azariah succeedeth him, 2Ki 14:1-22 . Jehoash dieth; and Jeroboam his son is king over Israel; his acts and death: Zachariah his son succeedeth him, 2Ki 14:23-29 .

MHCC: 2 Kings 14 (Chapter Introduction)

(2Ki 14:1-7) Amaziah's good reign.

(2Ki 14:8-14) Amaziah provokes Jehoash king of Israel, and is overcome.

(2Ki 14:15-22) He is slain by conspirators.

(2Ki 14:23-29) Wicked reign of Jeroboam II.

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 14 (Chapter Introduction)

This chapter continues the history of the succession in the kingdoms both of Judah and Israel. I. In the kingdom of Judah here is, 1. The entire history (as much as is recorded in this book) of Amaziah's reign (1.) His good character (2Ki 14:1-4). (2.) The justice he executed on the murderers of his father (2Ki 14:5, 2Ki 14:6). (3.) His victory over the Edomites (2Ki 14:7). (4.) His war with Joash, and his defeat in that war (2Ki 14:8-14). (5.) His fall, as last, by a conspiracy against him (2Ki 14:17-20). 2. The beginning of the history of Azariah (2Ki 14:21, 2Ki 14:22). II. In the kingdom of Israel, the conclusion of the reign of Joash (2Ki 14:15, 2Ki 14:16), and the entire history of Jeroboam his son, the second of that name (2Ki 14:23-29). How many great men are made to stand in a little compass in God's book!

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

Bibliography

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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 14 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 14

In this chapter we have the good reign of Amaziah king of Judah, his victories over the Edomites, and war with Jehoash king of Israel, by whom he was taken, who died quickly after, 2Ki 14:1, but Amaziah lived fifteen years afterwards, and was slain by a conspiracy against him, and Azariah his son reigned in his stead, 2Ki 14:17, and a short account is given of the reign of Jeroboam the second, king of Israel, 2Ki 14:23.