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 13:12 serves as a quintessential concluding formula for the reign of King Joash (Jehoash) of Israel, a common literary device employed throughout the Books of Kings. This concise statement notes that the comprehensive details of his rule, including his significant military prowess and his notable conflict with Amaziah, king of Judah, are recorded in the official "book of the chronicles of the kings of Israel." This verse effectively brings Joash's narrative segment to a close, simultaneously affirming the historical foundation of the biblical account by referencing external, verifiable records, and preparing the reader for the subsequent monarchical succession.
Context
Literary Context
This verse is strategically placed at the culmination of the narrative detailing King Joash's reign in the Deuteronomistic History, specifically following his pivotal interactions with the prophet Elisha. The preceding verses recount Elisha's deathbed instructions to Joash concerning striking the ground with arrows, a symbolic act that determined the extent of Israel's future victories over Aram (Syria). Although Joash's faith faltered, leading him to strike only three times and thus limiting Israel's triumph, he did achieve significant success against the Arameans, as noted in 2 Kings 13:25. Immediately prior to our verse, 2 Kings 13:11 delivers the standard Deuteronomistic condemnation of Joash for perpetuating the idolatrous practices of Jeroboam I, a recurring judgment for Northern Kingdom kings. Consequently, 2 Kings 13:12 functions as a formulaic summary, characteristic of the Books of Kings, signaling the formal end of a king's rule and directing readers to external sources for a more exhaustive historical account before introducing the next monarch.
Historical & Cultural Context
King Joash ruled the Northern Kingdom of Israel approximately from 798–782 BC, while Amaziah reigned over the Southern Kingdom of Judah from around 796–767 BC. Despite their shared lineage as descendants of Jacob, the two kingdoms frequently engaged in internecine conflict following the division of the united monarchy. The specific war between Joash and Amaziah is a significant historical event, detailed in 2 Kings 14:8-14 and further elaborated in 2 Chronicles 25:17-24. In this conflict, Amaziah foolishly challenged Joash to battle at Beth-shemesh, suffering a decisive defeat that resulted in the breaching of Jerusalem's walls and the plundering of the temple and royal palace. The reference to "the book of the chronicles of the kings of Israel" is a crucial historical marker, pointing to official, contemporary historical records maintained by the Israelite kingdom. These royal annals were a common feature in ancient Near Eastern monarchies, serving as primary source material for the biblical authors, thereby lending significant credibility and historical grounding to the biblical narrative itself.
Key Themes
Though brief, this verse profoundly contributes to several overarching themes within the Books of Kings and the broader Deuteronomistic History. It highlights the meticulous historical record-keeping practices of ancient Israel, underscoring the biblical authors' reliance on and acknowledgment of external, verifiable sources, which powerfully reinforces the historical grounding of the biblical narrative. It acts as a vital summary and transition device, marking the formal completion of Joash's reign and seamlessly preparing the reader for the succession of the next king, a recurring structural element throughout 1 and 2 Kings. The explicit mention of the conflict with Amaziah underscores the persistent and often tragic inter-kingdom conflict between Israel and Judah, a bitter consequence of the kingdom's division that endured for centuries, frequently driven by human pride and a profound lack of trust in God, as vividly illustrated by Amaziah's ill-advised challenge in 2 Chronicles 25:17. Finally, the reference to external chronicles subtly speaks to the biblical authority and sources, demonstrating that the biblical text is not an exhaustive historical compendium but a divinely inspired, selective account, primarily focused on theological and covenantal implications while acknowledging a broader, verifiable historical context.
Exposition and Analysis
Key Word Analysis
This feminine passive participle, derived from a root suggesting force or strength, denotes inherent power, valor, or military prowess. In the context of Joash, it specifically refers to his strength and effectiveness in battle, particularly against Amaziah. It encompasses not just physical strength but also strategic capability and the ability to achieve victory. This "might" would have been a significant aspect of his reign, worthy of detailed recording in the royal annals.
This versatile noun, stemming from the verb "to speak," carries a broad semantic range including "word," "matter," "thing," or "affair." Here, in the plural "acts," it refers to the totality of Joash's deeds, accomplishments, and events that transpired during his reign. When combined with "chronicles" (as divrei hayyamim), it specifically denotes the official records of daily events or affairs, highlighting the meticulous documentation of royal activities.
This primitive root verb signifies "to grave," "to inscribe," or "to write." In this context, it confirms that the details of Joash's reign were formally recorded and preserved in official documents. This act of writing underscores the historical veracity and accountability of the king's actions, implying that these records were accessible and served as authoritative sources for historical verification, both for the biblical authors and their original audience.
Verse Breakdown
"And the rest of the acts of Joash, and all that he did"
This opening phrase functions as a standard, formulaic transition in the Books of Kings, signaling that the preceding biblical narrative has provided only a selective account of the king's reign. It explicitly acknowledges that Joash's life and rule encompassed a multitude of events, policies, and actions far beyond what the inspired biblical text chooses to recount. This deliberate selectivity highlights the theological purpose of the biblical narrative, which prioritizes God's interaction with His people, their covenant faithfulness or disobedience, and the unfolding of His redemptive plan, rather than serving as a comprehensive secular history.
"and his might wherewith he fought against Amaziah king of Judah"
This specific detail is singled out from the general "all that he did" due to its particular historical and theological significance. The conflict between Joash of Israel and Amaziah of Judah was a major inter-kingdom event, culminating in a decisive Israelite victory and a humiliating defeat for Judah, including the symbolic and literal breaching of Jerusalem's walls. This particular mention serves as a crucial cross-reference or a "teaser" to the more detailed accounts found in 2 Kings 14 and 2 Chronicles 25. It underscores the persistent, often destructive, rivalry and disunity between the two divided kingdoms, a tragic consequence of their spiritual apostasy.
"[are] they not written in the book of the chronicles of the kings of Israel?"
This concluding phrase is a classic rhetorical question, a pervasive literary device throughout the Books of Kings. It is not posed to express doubt or seek information, but rather to make an emphatic affirmation. The implied answer is a resounding "Yes, they most certainly are!" This serves multiple critical purposes: it assures the original audience of the historical veracity and verifiability of the events recounted, points them to readily available (at the time) external sources for further details, and powerfully reinforces the understanding that the biblical narrative is a divinely curated, inspired account rather than an exhaustive historical encyclopedia. It demonstrates the biblical authors' engagement with and reliance upon contemporary historical documentation, grounding the sacred narrative in objective reality.
Literary Devices
The primary literary device employed in 2 Kings 13:12 is the Rhetorical Question. The phrase "[are] they not written...?" is a powerful interrogative not designed to elicit an answer, but to make an emphatic assertion, confirming the existence and accessibility of the royal chronicles. This technique serves to validate the historical claims within the biblical narrative, assuring the reader that the events recounted are firmly grounded in verifiable records, even if those records are not fully reproduced within Scripture. The verse also subtly employs Metonymy, where "the book of the chronicles" stands for the broader body of historical documentation and the objective historical truth it contains. Furthermore, the verse functions as a Formulaic Summary, a recurring literary convention in the Books of Kings that consistently marks the conclusion of a king's reign and provides a seamless transition to the next, while simultaneously referencing external sources for a more complete historical record. This formulaic repetition lends structural coherence and historical gravitas to the entire Deuteronomistic narrative.
Theological and Thematic Connections
This seemingly administrative verse carries profound theological weight, implicitly affirming the historicity and grounded reality of the biblical narrative. It powerfully demonstrates that the inspired Word of God is rooted in real events and verifiable records, not in myth, legend, or abstract philosophy. The authors of Kings, under divine inspiration, meticulously compiled and interpreted actual historical occurrences through a distinct theological lens, emphasizing God's covenant faithfulness, the dire consequences of idolatry, and the sovereign outworking of His divine plan in human history. The explicit reference to external sources also highlights the Bible's self-attesting integrity; it does not claim to be an exhaustive historical record, but rather a divinely guided account focused on conveying essential spiritual truths and God's overarching redemptive purposes. This approach instills profound confidence in the reader that the foundational events of salvation history are not mere stories but are grounded in objective, verifiable reality, providing a firm basis for faith.
Reflection and Application
While 2 Kings 13:12 might initially appear to be a mere archival note, it offers profound and enduring lessons for the modern believer. It serves as a powerful reminder that our Christian faith is not built upon fleeting fables or subjective feelings, but upon concrete historical realities, attested to by both internal biblical evidence and external historical corroboration. The biblical authors, guided by divine inspiration, meticulously compiled and presented a narrative that was both historically accurate and profoundly theologically purposeful. This should significantly bolster our confidence in the unwavering reliability and truthfulness of Scripture, encouraging us to delve deeper into its profound truths, knowing they are firmly grounded in the unfolding of God's sovereign plan in human history. Moreover, the verse subtly teaches us about the selective nature of divine revelation; God, in His infinite wisdom, reveals precisely what is necessary for our salvation, spiritual growth, and understanding of His character, not every mundane or exhaustive detail. Our primary focus, therefore, should be on discerning the overarching narrative of God's redemptive work and applying its timeless, transformative principles to our lives, rather than becoming entangled in exhaustive historical minutiae that God deemed unnecessary for His central, life-giving message.
Questions for Reflection
FAQ
Why does the Bible frequently refer to these "chronicles" if it doesn't include all the details?
The frequent references to "the book of the chronicles of the kings of Israel" (and Judah) serve several crucial and interconnected purposes within the biblical narrative. Firstly, they powerfully validate the historical claims embedded within the biblical account. By pointing to external, contemporary records that were accessible to the original audience, the biblical authors assure their readers that the events they describe are not fabricated tales but are firmly grounded in verifiable history. This lends immense credibility and authority to the sacred text. Secondly, and perhaps most importantly, these references highlight the selective and theological nature of the biblical account. The Books of Kings are not intended to be exhaustive historical encyclopedias detailing every royal act, administrative decision, or military campaign. Instead, they are divinely inspired theological histories, meticulously crafted to tell the unfolding story of God's covenant relationship with Israel, their obedience or disobedience to His commands, and the profound consequences that ensued. The biblical authors, under divine inspiration, chose to include only those details relevant to their overarching theological message, while acknowledging that more extensive information existed in the official state records for those who wished to consult them. This approach underscores the Bible's primary focus on God's redemptive plan, His moral governance over nations, and the spiritual lessons derived from historical events, rather than providing a comprehensive secular history. For example, while the detailed account of the war between Joash and Amaziah is found in 2 Kings 14:8-14, the summary statement in 2 Kings 13:12 serves to point to this broader historical context without needing to repeat every detail.
Christ-Centered Fulfillment
While 2 Kings 13:12 functions as a historical summary for an Israelite king, its underlying theological principles powerfully point forward to the ultimate King, Jesus Christ. The emphasis on the historical veracity of Joash's acts, meticulously recorded in reliable chronicles, profoundly foreshadows the absolute historical grounding of the life, death, and glorious resurrection of Jesus Christ. Just as the deeds of Joash were "written in the book of the chronicles," so too were the saving acts of God in Christ meticulously recorded and attested to by numerous eyewitnesses. The New Testament Gospels are not mythical narratives but historical accounts, penned by those who "from the beginning were eyewitnesses and ministers of the word" (Luke 1:2), ensuring the factual basis of our faith. The very fact that God's redemptive plan unfolds in real history, through real kings and real conflicts, underscores that His ultimate redemptive work in Christ is also a concrete, verifiable historical event, not a spiritual abstraction. The "might" of Joash in battle, though significant in its earthly context, pales in comparison to the ultimate victory and divine "might" of the true King, Jesus, who "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). He is the King whose "acts" are not merely recorded in human chronicles but are eternally inscribed in the very fabric of the cosmos, culminating in His glorious return as the King of kings and Lord of lords, whose reign and deeds are exhaustively and eternally true.