TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 13:10–19. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Kg2 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, Kg2 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, Kg2 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 (Kg2 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 (Kg2 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, Kg2 13:16, Kg2 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, Kg2 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, Kg2 13:18, Kg2 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“Now when Elisha had fallen sick with the illness from which he was to die, King Joash of Israel went down to him and wept before him, crying, “My father, my father! The chariots of Israel and its horsemen!” And Jehu, king of Israel, died, and Jehoahaz, his son, took his place for seventeen years and died. And his son Joash reigned; he reestablished the kingship which had been troubled by his father, and fought impiety. Elisha helped him with words and actions. And when the prophet was struck with a fatal disease, the king came to him and, seeing that his death was imminent, began to weep like a son deprived of his father and said, “My father, my father,” and so on. This is also the word that Elisha said at the moment of Elijah’s ascension to heaven. And the meaning of both words is one, and we have explained it above.Then he calls the prophet “chariots and horsemen of Israel,” because the peace of the kingdom and the victories of Israel depended on his prayer and rule. The prophet, on his part, rewarded the love of his tears and “said to him, ‘Take a bow and arrows.’ Elisha laid his hands on the king’s hands” and ordered him to open the window turned eastwards and to shoot the arrow. And he shot the arrow. And Elisha said, “The Lord’s arrow of victory, the arrow of victory over Aram!” Indeed, the window was turned towards Aram. “You shall fight the Arameans in Aphek until you have made an end of them.”
This passage suggests two spiritual meanings. The first is that God has bound the victory of the children of Israel to that sign, which is not a new thing: it existed for many centuries, [as was demonstrated] a few centuries before when the Lord made the plagues of Egypt and the liberation of the people depend on the lifting of the rod of Moses, and the destruction of Amalek on the lifting of his hands during the prayer and the destruction of the city of Ai on the lifting of the javelin of Joshua. It was appropriate that that situation was carried out in that manner, so that the people might clearly recognize with certainty the aid that God had given them and, at the moment of receiving such grace, the memory of grace might penetrate into their hearts. But only Elisha clearly knew the mystery, whereas it was hidden to the king; otherwise, he would have not struck the ground three times but ten. And since he was hesitant and drew back, Elisha blamed him—not because he had committed any fault but because his mistake deprived the children of his people of the victory and the great profit that would have derived from the extermination of the Arameans and the overthrowing of their kingdom that Elisha strongly desired. He is sad for being frustrated in his hope by the king who had stopped and had not multiplied the prescribed strokes. But the real motive which prevented the grace was the apostasy of the king and the people and their rebellious will in the worship of idols. That was again the cause that hindered the gift of the grace that was signified in that sign.
The fact that Elisha laid his hands on the hands of the king shows that the weak hands of the king would be strengthened by the power that dwelled in the hands of the prophet, who stood here in the place of his master, so that those hands might be capable of destroying Aram and to exterminate it after it had destroyed and exterminated Israel. It is clear that the children of Israel, at the time of Joram, had diminished a great deal because in the royal city only 5 horses, and at the time of his son, only 10 chariots were available in their entire land and 50 horsemen, and only 10, foot soldiers, as the Scripture says, because the king of Aram had made them perish and had made them like the dust at threshing. Now the Hebrews, at the time of Solomon, had 52, horses in the stables of the king, and Jeroboam sent to war 800, men, and Abijah lined up against them 400, brave men whom he had gathered from the two tribes of Judah and Benjamin.
The second spiritual meaning is the following: this sign is divided into two figures, and each of them possesses its own meaning: “The Lord’s arrow of victory” clearly signifies our Lord and Savior hanging from the wood and giving up his spirit. In his spirit he descends into the fortresses and the castle of Sheol and delivers the righteous, who were imprisoned there, and after his resurrection, he subdues the entire universe through the holy apostles and gives new life to those who believe in his name.
On the other hand, the fact that the arrow was shot from the window placed eastwards means that the accomplishment of our salvation has been obtained through the ascension of our Lord, as he rides higher than the heavens of the eastern heavens, and through his ascension he raises the eternal gates and makes us ascend as a host of the captives of heaven. Again the arrow stuck into the ground and then pulled out or departing from the ground signifies the burial of our Lord and his resurrection after he had descended and remained in the heart of the Sheol and in the land of the dead. Observe also, with discernment, that the land of Israel has been struck with three arrows, but the kingdom of Aram has been defeated in three battles, in the likeness of the adorable body of our Lord, which was tried with the thorns, the nails and the sword but was not corrupted. The power of death, of Satan, has been crushed three times. Indeed, [the Lord] annihilated Satan and banished sin and death. Again the arrow is shot three times and stays on the ground, but the Lord raises up the people of the Lord who had been thrown onto the ground, as also Christ was placed in the tomb and gave the hope of resurrection to the saints.
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Summary
Second Kings 13:11 delivers a somber spiritual verdict on King Jehoahaz of Israel, unequivocally declaring his reign "evil in the sight of the LORD." This assessment underscores his unwavering adherence to the deeply entrenched idolatrous practices initiated by Jeroboam, the first king of the Northern Kingdom. The verse powerfully illustrates the pervasive and generational nature of sin within Israel's monarchy, portraying Jehoahaz as yet another ruler who perpetuated the spiritual rebellion that consistently alienated the nation from its covenant God, leading to national decline and divine judgment.
Context
Literary Context
The thirteenth chapter of 2 Kings opens with the accession of Jehoahaz, son of Jehu, to the throne of Israel, reigning for seventeen years (2 Kings 13:1). Consistent with the Deuteronomistic history's evaluative framework, the author immediately provides a spiritual assessment of the new king, which sets the tone for his entire rule. While verse 11 explicitly condemns Jehoahaz's persistence in Jeroboam's sins, the preceding verses (2 Kings 13:2-7) present a complex picture. They detail the severe oppression Israel endured from Aram as a direct consequence of their collective sin, yet remarkably, they also record God's compassionate response to Jehoahaz's desperate plea for help (2 Kings 13:4-5). This narrative nuance suggests that although Jehoahaz did not fundamentally dismantle the national idolatry, he did, at times, turn to the LORD in distress, thereby demonstrating God's mercy even amidst persistent disobedience. The subsequent verses (2 Kings 13:12-13) conclude Jehoahaz's reign and introduce his successor, Joash, maintaining the chronological and theological evaluative pattern characteristic of the book of Kings.
Historical & Cultural Context
King Jehoahaz ruled Israel during a period of profound national weakness and vulnerability, primarily at the hands of the Arameans (Syrians) under the formidable leadership of Hazael and his son Ben-Hadad (2 Kings 13:3, 7). This intense external pressure was consistently interpreted by the biblical writers as divine judgment for Israel's pervasive idolatry and covenant unfaithfulness. The recurring phrase "sins of Jeroboam the son of Nebat" refers specifically to the establishment of golden calves at Bethel and Dan by Jeroboam I (1 Kings 12:25-33). This act was a politically astute, yet spiritually disastrous, attempt to prevent Israelite pilgrimage to Jerusalem, thereby solidifying the Northern Kingdom's religious and political independence from Judah. However, it constituted a grave and direct violation of the Mosaic Covenant's foundational prohibition against idolatry and the worship of other gods (Exodus 20:3-5), leading the entire nation into systemic false worship. By Jehoahaz's time, this idolatry was not merely a political convenience but had become a deeply ingrained cultural and religious practice, making it exceedingly difficult for any king to dismantle without significant popular and priestly opposition.
Key Themes
This verse serves as a powerful reiteration of several overarching themes central to the books of Kings. Firstly, it emphatically highlights the theme of covenant faithfulness and apostasy, consistently evaluating the kings of both Israel and Judah based on their adherence to the LORD's commands and their rejection of idolatry. Jehoahaz's failure to depart from Jeroboam's sins epitomizes Israel's chronic spiritual unfaithfulness. Secondly, the verse underscores the destructive legacy of sin, demonstrating how the idolatry initiated by Jeroboam I continued to corrupt subsequent generations of leadership and permeate society, inevitably leading to national decline, oppression, and divine judgment. This persistent rebellion ultimately culminated in the Northern Kingdom's exile, as vividly detailed in 2 Kings 17:7-18. Thirdly, the phrase "in the sight of the LORD" emphasizes the theme of divine oversight and judgment. God is not a passive observer of human history but an active, righteous judge who holds kings and nations accountable for their spiritual choices, measuring their actions against His immutable standards, which are clearly articulated in the Mosaic Law, particularly in passages like Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
This term, frequently employed throughout the books of Kings, denotes a fundamental moral and spiritual failing. It signifies actions, policies, and character that are contrary to God's revealed will and covenant. In the context of Israelite kings, it primarily refers to idolatry, the worship of false gods, and the failure to uphold the exclusive worship of Yahweh, the one true God of Israel. It represents an objective assessment from a divine perspective, not merely a subjective human judgment or opinion.
Used in the negative ("departed not"), this verb signifies a stubborn, unyielding adherence or refusal to turn away. It implies a lack of repentance, an unwillingness to abandon established patterns of sin, and a continuation of the spiritual rebellion initiated by Jeroboam. For Jehoahaz, it highlights his active choice to remain within the framework of idolatry, despite the clear divine displeasure and the national suffering it incurred.
This noun refers to an offense, a transgression, or a deviation from God's righteous standard. In the context of "the sins of Jeroboam," it specifically denotes the grave theological offense of idolatry—the establishment of the golden calves and the associated false worship practices. It encompasses not only the individual acts of sin but also the habitual sinfulness and its devastating consequences, including the penalty and the need for expiation.
Verse Breakdown
"And he did [that which was] evil in the sight of the LORD;"
This opening clause delivers the standard, concise theological verdict on Jehoahaz's reign. His actions, policies, and overall leadership were fundamentally contrary to God's righteous standards and His covenant demands. The phrase "in the sight of the LORD" emphasizes that this is God's unwavering, objective judgment, highlighting divine observation and accountability.
"he departed not from all the sins of Jeroboam the son of Nebat,"
This specifies the precise nature of Jehoahaz's evil: his refusal to abandon the idolatrous practices and spiritual rebellion introduced by Jeroboam I. This indicates a continuation of the systemic spiritual corruption that plagued the Northern Kingdom, highlighting the deep entrenchment of false worship and the king's active perpetuation of it.
"who made Israel sin:"
This parenthetical clause serves as a crucial theological reminder of Jeroboam's profound culpability as the originator of this national apostasy. It underscores the far-reaching and lasting negative influence of ungodly leadership, emphasizing that Jeroboam's actions did not merely affect himself but led the entire nation into spiritual rebellion against Yahweh and His covenant.
"[but] he walked therein."
This concluding phrase powerfully reinforces Jehoahaz's active participation and continued adherence to Jeroboam's idolatry. It signifies his personal commitment to these sinful practices, his unrepentant spiritual trajectory, and his failure to lead the nation back to covenant fidelity, despite the divine displeasure and national suffering that resulted.
Literary Devices
The verse employs several significant literary devices to convey its theological message. Formulaic Indictment is prominently featured, as the phrase "did that which was evil in the sight of the LORD" is a recurring, standardized judgment used throughout the books of Kings to assess the spiritual failures of Israelite and Judahite monarchs. This repetition establishes a consistent theological framework for evaluating leadership and emphasizes the unchanging nature of God's standards. The phrase "sins of Jeroboam" functions as a powerful Metonymy, where the name of the originator of the sin stands in for the specific idolatrous practices themselves (the golden calves at Bethel and Dan). This metonymy effectively encapsulates the entire history of Israel's apostasy from the time of the divided kingdom, serving as a theological shorthand for the foundational spiritual rebellion of the Northern Kingdom. Furthermore, the persistent disobedience described here implicitly uses Foreshadowing, as it contributes to the inevitable downfall and exile of the Northern Kingdom, a consequence repeatedly warned against in the Deuteronomistic theology that underpins the book of Kings.
Theological and Thematic Connections
2 Kings 13:11 profoundly illustrates the enduring biblical themes of covenant fidelity, the pervasive nature of sin, and the certainty of divine justice. The repeated phrase "sins of Jeroboam" serves as a stark reminder of the foundational covenant violation at the heart of Israel's history—the worship of other gods and the making of idols. This verse demonstrates that sin is not merely an isolated act but can become a deeply entrenched, generational pattern, leading to systemic spiritual decay within a nation. Despite God's occasional mercy (as partially seen in Jehoahaz's reign where God delivered Israel from Aram), consistent rebellion against His revealed will inevitably brings about severe consequences. The verse underscores God's unwavering standard of righteousness and His active role in judging human actions, holding leaders and nations accountable for their spiritual choices.
Reflection and Application
The spiritual assessment of King Jehoahaz in 2 Kings 13:11 offers profound and sobering lessons for contemporary believers. His failure to depart from the "sins of Jeroboam" highlights the insidious power of inherited sin, culturally normalized disobedience, and the deep entrenchment of spiritual compromise. It challenges us to critically examine our own lives, families, and communities for patterns of disobedience—whether personal habits, family traditions, or societal norms—that subtly or overtly contradict God's revealed Word. While the verse describes a cycle of spiritual failure, it implicitly calls us to break such cycles through conscious repentance, a radical turning away from sin, and a renewed, unwavering commitment to God's truth and His exclusive worship. Leaders, in particular, are reminded of their immense spiritual responsibility; their choices can establish legacies of righteousness or rebellion that impact generations. Ultimately, this verse serves as a sober reminder that God's standards of holiness and righteousness are unchanging, and true spiritual well-being, for individuals and nations, is found only in faithful adherence to His will and a resolute departure from all forms of idolatry.
Questions for Reflection
FAQ
What was the significance of "the sins of Jeroboam" and why are they so frequently mentioned in the book of Kings?
"The sins of Jeroboam" refer specifically to the establishment of two golden calves as alternative worship centers in Bethel and Dan by Jeroboam I, the first king of the Northern Kingdom of Israel (see 1 Kings 12:25-33). This act was politically motivated, designed to prevent his subjects from going to Jerusalem to worship, thereby solidifying his kingdom's independence from Judah. However, it constituted a direct and egregious violation of the first two commandments of the Mosaic Law, which prohibited the worship of other gods and the making of idols (see Exodus 20:3-5). The phrase is frequently mentioned in Kings because it became the defining spiritual apostasy of the Northern Kingdom. It represented a fundamental rejection of the covenant with Yahweh and the establishment of state-sponsored idolatry that permeated Israelite society for centuries. Every subsequent king of Israel was evaluated against this benchmark, and nearly all were condemned for perpetuating these sins, highlighting the deep-seated spiritual corruption that ultimately led to Israel's downfall and exile (see 2 Kings 17:7-18).
Christ-Centered Fulfillment
The persistent failure of kings like Jehoahaz, who "departed not from all the sins of Jeroboam" and continually did "evil in the sight of the LORD," powerfully underscores humanity's inherent inability to perfectly obey God's law and our desperate need for a truly righteous King. The Old Testament narrative, particularly in the books of Kings, reveals a repeating cycle of sin, divine judgment, and temporary reprieve, always pointing to the inadequacy of human leadership and the brokenness of the covenant under the law. This profound brokenness and the inability of human kings to lead God's people into true righteousness find their ultimate resolution in Jesus Christ. Unlike Jehoahaz and the long line of failed Israelite kings, Jesus is the true King of Israel who did not "do evil in the sight of the LORD"; rather, He perfectly fulfilled all righteousness and never departed from the Father's will (see John 8:29). He did not "make Israel sin" but came to take away the sin of the world, offering Himself as the perfect Lamb of God (see John 1:29). Through His perfect obedience, sacrificial death, and glorious resurrection, Jesus inaugurated a new and superior covenant, offering forgiveness of sins and spiritual transformation that no Old Testament king or sacrificial system could provide (see Hebrews 8:6-13). In Christ, believers are empowered by the Holy Spirit to genuinely "depart from sin" and "walk in newness of life," fulfilling what was impossible under the old covenant's demands (see Romans 6:4). He is the King who truly saves His people from their sins, bringing about the spiritual renewal and ultimate restoration that eluded Jehoahaz and all the kings of Israel.