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 13:20–25. His two-level outline is real structure in the source text, so it is rendered as structure.
We must here attend,
I.The sepulchre of Elisha: he died in a good old age, and they buried him; and what follows shows,
1.What power there was in his life to keep off judgments; for, as soon as he was dead, the bands of the Moabites invaded the land - not great armies to face them in the field, but roving skulking bands, that murdered and plundered by surprise. God has many ways to chastise a provoking people. The king was apprehensive of danger only from the Syrians, but, behold, the Moabites invade him. Trouble comes sometimes from that point whence we least feared it. The mentioning of this immediately upon the death of Elisha intimates that the removal of God's faithful prophets is a presage of judgments coming. When ambassadors are recalled heralds may be expected.
2.What power there was in his dead body: it communicated life to another dead body, Kg2 13:21. This great miracle, though very briefly related, was a decided proof of his mission and a confirmation of all his prophecies. It was also a plain indication of another life after this. When Elisha died, there was not an end of him, for then he could not have done this. From operation we may infer existence. By this it appeared that the Lord was still the God of Elisha; therefore Elisha still lived, for God is not the God of the dead, but of the living. And it may, perhaps, have a reference to Christ, by whose death and burial the grave is made to all believers a safe and happy passage to life. It likewise intimated that though Elisha was dead, yet, in virtue of the promises made by him, Israel's interests, though they seemed quite sunk and lost, should revive and flourish again. The neighbours were carrying the dead body of a man to the grave, and, fearing to fall into the hands of the Moabites, a party of whom they saw at a distance near the place where the body was to be interred, they laid the corpse in the next convenient place, which proved to be Elisha's sepulchre. The dead man, upon touching Elisha's bones, revived, and, it is likely, went home again with his friends. Josephus relates the story otherwise, That some thieves, having robbed and murdered an honest traveller, threw his dead body into Elisha's grave, and it immediately revived. Elijah was honoured in his departure. Elisha was honoured after his departure. God thus dispenses honours as he pleases, but, one way or other, the rest of all the saints will be glorious, Isa 11:10. It is good being near the saints and having our lot with them both in life and death.
II.The sword of Joash king of Israel; and we find it successful against the Syrians.
1.The cause of his success was God's favour (Kg2 13:23): The Lord was gracious to them, had compassion on them in their miseries and respect unto them. The several expressions here of the same import call upon us to observe and admire the triumphs of divine goodness in the deliverance of such a provoking people. It was of the Lord's mercies that they were not consumed, because he would not destroy them as yet. He foresaw they would destroy themselves at last, but as yet he would reprieve them, and give them space to repent. The slowness of God's processes against sinners must be construed to the honour of his mercy, not the impeachment of his justice.
2.The effect of his success was Israel's benefit. He recovered out of the hands of Benhadad the cities of Israel which the Syrians were possessed of, Kg2 13:25. This was a great kindness to the cities themselves, which were hereby brought from under the yoke of oppression, and to the whole kingdom, which was much strengthened by the reduction of those cities. Thrice Joash beat the Syrians, just as often as he had struck the ground with the arrows, and then a full stop was put to the course of his victories. Many have repented, when it was too late, of their distrusts and the straitness of their desires.
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Summary
Second Kings 13:22 vividly portrays a period of profound and relentless suffering for the Northern Kingdom of Israel under the reign of King Jehoahaz. This verse underscores the continuous and severe oppression inflicted upon Israel by Hazael, the powerful king of Syria, emphasizing that this hardship persisted throughout the entirety of Jehoahaz's rule as a direct consequence of Israel's persistent spiritual rebellion and idolatry against the Lord.
Context
Literary Context
This verse is strategically placed within the narrative of King Jehoahaz's seventeen-year reign over Israel, detailed in 2 Kings 13:1-9. The preceding verses establish Jehoahaz's profound spiritual apostasy, explicitly stating that he "did that which was evil in the sight of the Lord" and perpetuated the idolatrous practices of Jeroboam, particularly the worship of the golden calves in Bethel and Dan (2 Kings 13:2). The oppression by Hazael, initially mentioned in 2 Kings 13:3, is presented not as a random geopolitical event, but as a direct, divinely ordained consequence of Israel's spiritual decline and a manifestation of God's righteous anger. Despite the severity of this prolonged oppression, the narrative later reveals Jehoahaz's desperate cry to the Lord (2 Kings 13:4), and God's subsequent provision of a deliverer (2 Kings 13:5), illustrating a recurring biblical pattern of sin, divine judgment, a plea for mercy, and eventual, albeit often temporary, deliverance.
Historical & Cultural Context
The events of 2 Kings 13 are set in the late 9th century BCE, a tumultuous era for the ancient Near East. Syria, specifically the Aramean kingdom of Aram-Damascus, had risen as a formidable regional power. Its king, Hazael, was a ruthless and militarily astute leader who had seized the Syrian throne through a violent coup, a fact remarkably prophesied by the prophet Elisha to Hazael himself in 2 Kings 8:12-13. Hazael's reign was characterized by aggressive military expansion and relentless campaigns against neighboring states, including both Israel and Judah. Israel, severely weakened by internal political instability, moral decay, and persistent spiritual apostasy, was particularly vulnerable to Hazael's incursions. The "oppression" described in this verse would have encompassed not only devastating military defeats and significant territorial losses but also severe economic exploitation through exorbitant tribute payments, forced labor, and the systematic destruction of agricultural lands and infrastructure, leading to widespread poverty, famine, and profound suffering among the Israelite populace.
Key Themes
This verse powerfully contributes to several overarching themes foundational to the book of Kings and the broader Old Testament narrative. Firstly, it profoundly underscores the theme of Divine Judgment and Consequences, illustrating how God, in His perfect justice, uses foreign nations as instruments of discipline for His covenant people when they persistently violate their covenant obligations. This aligns precisely with the covenant curses articulated in Deuteronomy 28, which promised affliction for disobedience. Secondly, it highlights the Sovereignty of God over Nations, demonstrating that even powerful, pagan kings like Hazael are ultimately under God's supreme control and serve His divine purposes, whether for judgment or to prompt repentance. This concept is echoed in passages like Isaiah 10:5-7. Thirdly, the phrase "all the days of Jehoahaz" emphasizes the Relentless Nature of Oppression as a consequence of sin, portraying a prolonged, pervasive, and inescapable period of national distress that deeply impacted Israel's daily life, national identity, and sense of security. This continuous suffering was intended by God to bring Israel to a point of recognition, humility, and genuine repentance before their covenant God.
Exposition and Analysis
Key Word Analysis
From the roots meaning "God has seen," Hazael was the king of Syria (Aram-Damascus) who seized power through a coup and became a formidable oppressor of Israel. His name, ironically, means "God has seen," suggesting divine awareness of his actions, even as he was used as an instrument of judgment against Israel. His reign marked a period of intense pressure on Israel, fulfilling earlier prophecies.
This verb means "to press," "to squeeze," "to crush," or "to afflict." It conveys a strong, visceral sense of being under continuous, heavy pressure and hardship. Beyond mere military defeat, it implies economic exploitation, political subjugation, and a general state of distress and constriction that stifled the nation's vitality. The use of this word vividly portrays the severe, pervasive, and inescapable burden Israel bore under Hazael's rule, suggesting a lack of freedom and constant duress.
While literally meaning "day," in the phrase "all the days," this word (yôwm) emphasizes the duration and relentlessness of the oppression. It signifies that the suffering was not a brief skirmish or an intermittent threat, but a continuous, pervasive, and inescapable reality throughout the entirety of Jehoahaz's reign. This highlights the profound and inescapable nature of the divine discipline, leaving no period of respite for the nation.
Verse Breakdown
"But Hazael king of Syria"
This initial clause identifies the specific human agent of the oppression. Hazael, the powerful Aramean king, is presented as a formidable and relentless adversary, a foreign ruler who, unbeknownst to him, served as God's instrument of judgment against Israel. His identity underscores the external and overwhelming nature of the threat that God brought against His disobedient people.
"oppressed Israel"
This central phrase describes the action and its victim. The oppression was multifaceted, encompassing devastating military defeats, significant territorial losses, severe economic exploitation through tribute and plunder, and general subjugation. "Israel" here refers specifically to the Northern Kingdom, which bore the brunt of Hazael's relentless campaigns due to its geographical proximity to Aram-Damascus and its persistent spiritual apostasy.
"all the days of Jehoahaz"
This final clause specifies the duration of the oppression, emphasizing its continuous and unwavering nature. For the entire seventeen-year reign of King Jehoahaz, the people of Israel lived under the heavy yoke of Syrian domination. This prolonged suffering served as a constant, inescapable reminder of their covenant unfaithfulness and the severe, disciplinary hand of God.
Literary Devices
The verse employs several potent literary devices to convey its powerful and somber message. Emphasis is achieved through the phrase "all the days of Jehoahaz," which starkly highlights the prolonged, unceasing, and pervasive nature of the oppression, underscoring the severity and duration of God's disciplinary hand. There is a profound element of Irony in God using a pagan king, Hazael—a figure whose rise to power and destructive actions were remarkably prophesied by Elisha (2 Kings 8:12-13)—as the direct instrument of His judgment against His own covenant people. This powerfully demonstrates God's absolute Sovereignty, revealing that even foreign adversaries and their seemingly independent actions are ultimately subservient to His divine purposes. The verse also functions as a concise yet impactful Summary Statement, encapsulating the dominant and defining experience of Israel during Jehoahaz's reign and setting the grim stage for the subsequent narrative of Jehoahaz's desperate cry to the Lord and God's eventual, albeit temporary, provision of a deliverer.
Theological and Thematic Connections
This verse powerfully illustrates the enduring biblical principle that persistent disobedience to God's covenant leads to severe and often prolonged consequences. The relentless oppression by Hazael is not a random historical event but a direct fulfillment of the warnings given in the Mosaic Law, particularly the curses pronounced upon Israel for unfaithfulness (e.g., Deuteronomy 28:48). God, in His perfect justice and unwavering commitment to His covenant, allows external forces to become instruments of discipline, aiming to humble His people, bring them to repentance, and ultimately restore their relationship with Him. This pattern of sin, judgment, and the call to repentance is consistently observed throughout Israel's history, demonstrating God's unwavering commitment to His covenant, even through the painful means of judgment. The severity and duration of the oppression underscore the gravity of Israel's persistent idolatry and their profound rejection of the Lord's commands.
Reflection and Application
The relentless oppression faced by Israel under Hazael serves as a profound and sobering reminder that choices, particularly spiritual ones, carry significant and often far-reaching consequences. This historical account challenges us to deeply consider our own walk with God, prompting us to honestly examine areas where we might be drifting from His revealed will or embracing "idols"—anything that competes for our ultimate allegiance and devotion. While undeniably painful, divine discipline, as exemplified here, is often a profound demonstration of God's unwavering love and faithfulness, intended not to destroy, but to draw us back into a deeper, more reliant, and more intimate relationship with Him. It teaches us that even in prolonged periods of hardship, adversity, or what might feel like "oppression" in our own lives, God remains absolutely sovereign, capable of using difficult circumstances to refine our faith, humble our hearts, and ultimately lead us to a place of repentance, renewed trust, and spiritual growth. Our response to such "oppressions"—whether we learn from them and turn back to God, or harden our hearts further—determines the trajectory of our spiritual journey.
Questions for Reflection
FAQ
Why did God allow Hazael to oppress Israel so severely and for so long?
God allowed Hazael to oppress Israel as a direct consequence and divine judgment for their persistent idolatry and covenant unfaithfulness. King Jehoahaz, like many before him, continued in the egregious sins of Jeroboam, particularly the worship of the golden calves in Bethel and Dan (2 Kings 13:2). This severe and prolonged oppression was a form of discipline, intended to humble the nation, break their stubborn rebellion, and bring them to repentance. It vividly demonstrated that turning away from God's commands leads to severe hardship and suffering. This was a fulfillment of the covenant curses outlined in Deuteronomy 28, where God promised to send enemies to afflict His people if they disobeyed His voice and commandments.
Was there any hope for Israel during this time of severe oppression?
Yes, despite the severe and prolonged oppression, there was indeed hope, rooted in God's enduring mercy and covenant faithfulness. The narrative immediately following this verse shows that King Jehoahaz eventually "sought the favor of the Lord" and "pleaded with the Lord" (2 Kings 13:4). In response to his desperate cry, God, in His compassion, mercifully provided a "deliverer" for Israel, who rescued them from the oppressive hand of the Syrians (2 Kings 13:5). While this relief was not permanent due to Israel's continued cycle of sin and apostasy, it powerfully demonstrates God's compassion, His willingness to hear and respond to the cries of His people, even in the midst of their discipline, and His ultimate desire for their restoration.
Christ-Centered Fulfillment
The relentless oppression of Israel by Hazael in 2 Kings 13:22, a direct consequence of their sin and idolatry, serves as a profound Old Testament type, foreshadowing the ultimate spiritual oppression that humanity faces under the dominion of sin and death. Just as Hazael was an instrument of divine judgment, so too does sin hold all humanity captive, leading to spiritual death and eternal separation from God (Romans 6:23). The desperate cry of Jehoahaz for a deliverer, and God's merciful provision of one, points forward with striking clarity to the ultimate and perfect Deliverer, Jesus Christ. He is the true Lamb of God, who takes away the sin of the world (John 1:29), enduring the full weight of divine judgment and the ultimate oppression of the cross, not for His own sin, but as a perfect substitute for ours (2 Corinthians 5:21). Through His sacrificial death and triumphant resurrection, Christ decisively broke the power of sin and death (Colossians 2:13-15), freeing all who believe from their spiritual bondage (John 8:34-36). He is the ultimate fulfillment of God's promise to deliver His people, offering not temporary relief from an earthly oppressor, but eternal salvation and complete freedom from the tyranny of sin, Satan, and death itself (Hebrews 2:14-15).