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 13:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
This general account of the reign of Jehoahaz, and of the state of Israel during his seventeen years, though short, is long enough to let us see two things which are very affecting and instructive: -
I.The glory of Israel raked up in the ashes, buried and lost, and turned into shame.
How unlike does Israel appear here to what it had been and might have been! How is its crown profaned and its honour laid in the dust!
1.It was the honour of Israel that they worshipped the only living and true God, who is a Spirit, an eternal mind, and had rules by which to worship him of his own appointment; but by changing the glory of their incorruptible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled themselves with the nations that worshipped the work of their own hands. We find here that the king followed the sins of Jeroboam (Kg2 13:2), and the people departed not from them, but walked therein, Kg2 13:6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God and entrusted with the lively oracles. In all the history of the ten tribes we never find the least shock given to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame.
2.It was the honour of Israel that they were taken under the special protection of heaven; God himself was their defence, the shield of their help and the sword of their excellency. Happy wast thou, O Israel! upon this account. But here, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. They by their sins provoked God to anger, and then he delivered them into the hands of Hazael and Benhadad, Kg2 13:3. Hazael oppressed Israel Kg2 13:22. Surely never was any nation so often plucked and pillaged by their neighbours as Israel was. This the people brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt their neighbours to prey upon them. So low was Israel brought in this reign, by the many depravations which the Syrians made upon them, that the militia of the kingdom and all the force they could bring into the field were but fifty horsemen, ten chariots, and 10,000 footmen, a despicable muster, Kg2 13:7. Have the thousands of Israel come to this? How has the gold become dim! The debauching of a nation will certainly be the debasing of it.
II.Some sparks of Israel's ancient honour appearing in these ashes.
It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God and he is the God of Israel. For,
1.It was the ancient honour of Israel that they were a praying people: and here we find somewhat of that honour revived; for Jehoahaz their king, in his distress, besought the Lord (Kg2 13:4), applied for help, not to the calves (what help could they give him?) but to the Lord. It becomes kings to be beggars at God's door, and the greatest of men to be humble petitioners at the footstool of his throne. Need will drive them to it.
2.It was the ancient honour of Israel that they had God nigh unto them in all that which they called upon him for (Deu 4:7), and so he was here. Though he might justly have rejected the prayer as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people (Kg2 13:4), and he gave Israel a saviour (Kg2 13:5), not Jehoahaz himself, for all his days Hazael oppressed Israel (Kg2 13:22), but his son, to whom, in answer to his father's prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, Kg2 13:25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham (Kg2 13:23), which, in such exigencies as these, he had long since promised to have respect to, Lev 26:42. See swift God is to show mercy, how ready to hear prayers, how willing to find out a reason to be gracious, else he would not look so far back as that ancient covenant which Israel had so often broken and forfeited all the benefit of. Let this invite and engage us for ever to him, and encourage even those that have forsaken him to return and repent; for there is forgiveness with him, that he may be feared.
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Summary
Second Kings 13:2 succinctly introduces the reign of King Jehoahaz of Israel, son of Jehu, characterizing it as a continuation of the spiritual apostasy that plagued the Northern Kingdom. It declares his actions to be "evil in the sight of the LORD," primarily because he perpetuated the foundational idolatrous practices initiated by Jeroboam I—specifically, the worship of golden calves. The concluding phrase, "he departed not therefrom," underscores the stubborn and unrepentant nature of his reign, highlighting a persistent failure to turn back to the covenant God of Israel, thereby ensuring the nation's continued spiritual decline and exposure to divine judgment.
Context
Literary Context
This verse immediately follows the brief introduction of Jehoahaz's reign in 2 Kings 13:1, establishing the spiritual tone for his rule. It is part of the larger narrative of the Divided Kingdom found in the books of Kings, which consistently evaluates the kings of both Israel and Judah based on their fidelity to the Mosaic Covenant and their adherence to the worship of Yahweh alone. The recurring phrase "did [that which was] evil in the sight of the LORD" serves as a theological judgment, linking Jehoahaz's reign to the long line of unfaithful kings of Israel. His father, Jehu, though divinely appointed to eradicate Baal worship, had himself failed to fully depart from the sins of Jeroboam (2 Kings 10:29-31) by not abandoning the golden calves, setting a tragic precedent that Jehoahaz faithfully followed. The subsequent verses in 2 Kings 13 detail the consequences of this evil, including the oppression Israel suffered at the hands of Hazael, king of Aram.
Historical & Cultural Context
The "sins of Jeroboam the son of Nebat," mentioned explicitly in this verse, refer to the establishment of golden calves for worship in Bethel and Dan after the division of the kingdom (1 Kings 12:26-33). Jeroboam's motivation was primarily political: to prevent his subjects from going to Jerusalem (in Judah) for worship, which he feared would lead to their defection back to the house of David. This act, however, constituted a profound theological rebellion, replacing the true worship of Yahweh at the temple with idolatrous practices that violated the first two commandments (Exodus 20:3-5). By Jehoahaz's time, these practices had become deeply entrenched in the religious life of the Northern Kingdom, representing a systemic spiritual corruption that spanned generations. This period was also marked by significant geopolitical pressures, particularly from the Arameans (Syrians) to the north, whose military might often served as God's instrument of judgment against Israel's persistent idolatry, as seen in 2 Kings 13:3.
Key Themes
The verse powerfully contributes to several overarching themes in the book of Kings. Firstly, it highlights the persistent nature of idolatry in the Northern Kingdom. Despite numerous prophetic warnings and divine judgments, the kings of Israel consistently failed to abandon the Jeroboam cult, demonstrating a deep-seated spiritual stubbornness. Secondly, it underscores the corrupting influence of leadership. The king's spiritual choices had a direct and profound impact on the nation, as Jehoahaz "made Israel to sin" by his example and decree. This theme emphasizes the immense responsibility of those in authority to lead their people in righteousness. Thirdly, the verse implicitly points to the consequences of covenant disobedience. While not explicitly detailing the judgment here, the description of Jehoahaz's sin sets the stage for the oppression and suffering that Israel would endure, illustrating God's unwavering commitment to His covenant and His willingness to bring judgment upon His people for their unfaithfulness, as prophesied in Deuteronomy 28. The inability to "depart therefrom" signifies a tragic cycle of sin and judgment that would ultimately lead to the Northern Kingdom's exile.
Exposition and Analysis
Key Word Analysis
This term describes that which is morally, ethically, or spiritually bad, wicked, or displeasing. In the context of the books of Kings, when applied to a king's reign "in the sight of the LORD" (H5869, ʻayin and H3068, Yᵉhôvâh), it specifically denotes actions and policies that violate God's covenant commands, particularly regarding exclusive worship of Yahweh. It signifies a profound spiritual rebellion and a departure from the divine standard of righteousness.
This word refers to an offense, sometimes habitual sinfulness, and its associated penalty or occasion. In this verse, it specifically refers to the idolatrous cult established by Jeroboam I (H3379, Yârobʻâm), involving the golden calves at Bethel and Dan. These were not merely minor transgressions but a fundamental perversion of Israelite worship, designed to replace the legitimate cult at Jerusalem. By consistently following these "sins," Jehoahaz perpetuated a systemic apostasy that led the entire nation astray from the true God.
This primitive root means "to turn off" (literal or figurative), indicating a departure, removal, or withdrawal. The phrase "he departed not therefrom" emphasizes the stubborn persistence and lack of repentance characterizing Jehoahaz's reign. It indicates a deliberate and unyielding refusal to turn away from the established pattern of sin. This highlights not merely a passive continuation but an active choice to remain in disobedience, despite the historical lessons and prophetic warnings available to him.
Verse Breakdown
"And he did [that which was] evil in the sight of the LORD"
This is a standard judgmental formula used throughout the books of Kings to assess the spiritual quality of a king's reign. It signifies that Jehoahaz's actions and policies were morally and spiritually reprehensible, not according to human standards, but from God's divine perspective. It implies a direct violation of God's covenant expectations for Israel's king, who was meant to uphold Yahweh's law.
"and followed the sins of Jeroboam the son of Nebat, which made Israel to sin"
This clause specifies the nature of Jehoahaz's "evil." He adhered to and perpetuated the idolatrous practices initiated by Jeroboam I, the first king of the Northern Kingdom. The phrase "which made Israel to sin" underscores the profound and devastating impact of the king's leadership. By maintaining the golden calf cult, Jehoahaz not only sinned personally but also led the entire nation into corporate sin and rebellion against Yahweh, confirming the king's immense spiritual responsibility to guide his people in righteousness.
"he departed not therefrom"
This concluding statement provides a damning summary of Jehoahaz's reign. It signifies his unyielding commitment to the idolatrous practices of Jeroboam. There was no turning, no repentance, no attempt to reform the spiritual life of the nation. This stubborn persistence in sin is a recurring tragic theme in the history of the Northern Kingdom, illustrating a profound hardness of heart that ultimately led to its downfall.
Literary Devices
The verse employs several significant literary devices. Most prominent is Formulaic Language, particularly the recurring phrase "did [that which was] evil in the sight of the LORD," which functions as a theological assessment and a structural marker throughout the books of Kings. This formula establishes a consistent divine standard by which all kings are judged, highlighting the repetitive nature of Israel's apostasy. The explicit mention of "the sins of Jeroboam the son of Nebat" serves as a Stock Phrase or Epithet, immediately identifying the specific and foundational idolatry that plagued the Northern Kingdom. The Repetition of this phrase across multiple reigns underscores the deep-seated and generational nature of this spiritual corruption. Finally, the concluding statement, "he departed not therefrom," acts as a powerful Summary Statement or Concluding Emphasis, reinforcing the king's stubbornness and lack of repentance, thereby setting a somber tone for the narrative of his reign and foreshadowing the inevitable divine consequences.
Theological and Thematic Connections
This verse powerfully articulates the core theological problem of the Northern Kingdom: a persistent, systemic rebellion against the exclusive worship of Yahweh, rooted in the political expediency of Jeroboam I. It highlights the principle of generational sin and the corrupting influence of ungodly leadership. Despite God's patience and the warnings of prophets, Jehoahaz, like many before him, refused to turn from idolatry, demonstrating the human heart's stubborn propensity toward sin. This continuous pattern of disobedience ultimately invited divine judgment, as God, in His justice and faithfulness to His covenant, allowed foreign powers to oppress His people as a disciplinary measure, aiming for their repentance. The inability to "depart therefrom" speaks to a spiritual blindness and hardness of heart that tragically defined much of Israel's history, leading to their eventual exile.
Reflection and Application
The tragic account of King Jehoahaz serves as a profound warning for all generations. It reveals the insidious power of inherited spiritual patterns and the critical importance of personal accountability before God. Jehoahaz was not merely a victim of his circumstances or his predecessors' choices; he actively chose to perpetuate the "sins of Jeroboam," thereby leading his own generation further into apostasy. This challenges us to critically examine the traditions, beliefs, and practices we have inherited or adopted. Are they truly rooted in the unchanging truth of God's Word, or are they human constructs that, like Jeroboam's calves, subtly or overtly divert our worship and loyalty from the one true God? For leaders, whether in the church, family, or community, the verse underscores the immense weight of influence. Our choices, our spiritual direction, and our integrity—or lack thereof—have far-reaching consequences, potentially "making others to sin" or leading them toward righteousness. The phrase "he departed not therefrom" is a chilling reminder of the dangers of unrepentant persistence in sin, highlighting the urgent need for genuine, continuous repentance and a deliberate turning towards the Lord, regardless of societal norms or inherited patterns.
Questions for Reflection
FAQ
What exactly were "the sins of Jeroboam the son of Nebat" that were so consistently condemned?
"The sins of Jeroboam the son of Nebat" refer to the idolatrous religious system established by Jeroboam I, the first king of the Northern Kingdom of Israel, after the kingdom divided from Judah (1 Kings 12:26-33). Fearing that his subjects would return their allegiance to the Davidic dynasty in Jerusalem if they continued to worship at the Temple there, Jeroboam set up two golden calves—one in Bethel (south) and one in Dan (north). He declared, "It is too much for you to go up to Jerusalem. Behold your gods, O Israel, who brought you up out of the land of Egypt!" (1 Kings 12:28). He also appointed non-Levitical priests and instituted new feast days. This was a direct violation of God's commands against idolatry (Exodus 20:3-5) and centralized worship at the Jerusalem Temple (Deuteronomy 12:5-14). These actions became the foundational spiritual corruption of the Northern Kingdom, consistently leading Israel away from the true worship of Yahweh and inviting divine judgment.
Christ-Centered Fulfillment
The tragic cycle of sin and unrepentant leadership exemplified by Jehoahaz and his inability to "depart therefrom" finds its ultimate and glorious contrast in Jesus Christ. The kings of Israel, even those appointed by God, consistently failed to lead their people in righteousness, perpetuating the very sins that led to their nation's downfall. Jesus, however, is the true and perfect King, the Son of David, who not only did no evil in the sight of the LORD but perfectly fulfilled all righteousness (Matthew 3:15). Unlike Jehoahaz, who "made Israel to sin" by his idolatry, Jesus came to take away the sin of the world (John 1:29) and lead His people in truth and life. Where Israel's kings were unable to "depart therefrom" the patterns of disobedience, Christ, through His atoning sacrifice on the cross, breaks the power of sin and offers true deliverance from its dominion (Romans 6:6-7). He is the one who enables His followers to truly "depart therefrom" their old ways and walk in newness of life, empowered by the Holy Spirit (Romans 8:2-4). In Christ, we find the perfect leader, the one who perfectly obeys God and empowers us to do the same, offering not a temporary reprieve from judgment but eternal salvation and transformation for all who believe in His name (Acts 4:12).