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 13:3 powerfully depicts the severe divine judgment unleashed upon the Northern Kingdom of Israel, a direct consequence of their persistent idolatry and profound covenant disobedience. The verse reveals the LORD's righteous anger, leading Him to actively deliver His people into the oppressive hands of Hazael, king of Syria, and subsequently into the hand of his son, Ben-Hadad. This period of sustained hardship marked the reign of King Jehoahaz and beyond, serving as a stark reminder of God's holiness, His intolerance of sin, and His sovereign use of even foreign powers to accomplish His disciplinary purposes against His unfaithful people.
Context
Literary Context
This verse is situated within the turbulent history of the Divided Monarchy, specifically during the reign of Jehoahaz, son of Jehu, over Israel (c. 814–798 BC). The book of 2 Kings consistently chronicles the spiritual decline of both Israel and Judah, but particularly highlights the chronic idolatry of the Northern Kingdom, which notably never had a single righteous king. The narrative immediately preceding this verse details the end of Elisha's prophetic ministry and the continuing spiritual apostasy of Israel, despite God's previous interventions and warnings. The phrase "all their days" refers primarily to the duration of Jehoahaz's reign and the prolonged period of Syrian oppression that began under Hazael and continued under his son, Ben-Hadad III, profoundly impacting Israel's military and economic stability, as further detailed in 2 Kings 13:7. This verse sets the stage for the subsequent narrative of Israel's desperate plight and their eventual, albeit temporary, deliverance under Jehoash, Jehoahaz's son.
Historical & Cultural Context
The late 9th and early 8th centuries BC were a period of intense geopolitical struggle in the Ancient Near East. The Aramean kingdom of Damascus, under the formidable leadership of Hazael (c. 842–796 BC), was a dominant regional power. Hazael, a usurper to the Syrian throne, was a particularly aggressive military leader whose campaigns significantly weakened Israel. His anointing by Elijah, as commanded by God in 1 Kings 19:15, underscores God's sovereign hand in raising up even pagan rulers to execute His divine will and judgment. Ben-Hadad, Hazael's son, continued this policy of oppression against Israel. The constant warfare and tribute payments to Damascus crippled Israel, fulfilling the covenant curses outlined in Deuteronomy 28:47-48 for their persistent failure to serve the LORD with joy and gladness. This period illustrates the vulnerability of the nation when it abandoned its covenant relationship with God, leaving it exposed to external threats.
Key Themes
Second Kings 13:3 powerfully encapsulates several enduring theological themes. Foremost is the theme of Divine Judgment, where "the anger of the LORD was kindled" against Israel, demonstrating God's active and righteous indignation against sin, not merely a passive withdrawal. This judgment is a direct consequence of Israel's Persistent Disobedience, particularly their deep-seated idolatry and failure to adhere to the Mosaic Covenant, despite repeated prophetic warnings and acts of divine mercy, a pattern seen throughout the book of Judges and the early monarchy. Furthermore, the verse highlights God's Sovereignty Over Nations, as He "delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael." This illustrates God's ultimate control over world leaders and empires, using them as instruments to achieve His purposes, even when those leaders are unaware of their role in His divine plan, a concept echoed in Isaiah 10:5. Finally, the phrase "all [their] days" emphasizes the Sustained Oppression and prolonged period of hardship, underscoring the severity and enduring nature of God's disciplinary judgment when His people refuse to repent.
Exposition and Analysis
Key Word Analysis
This term, literally meaning "nose" or "nostril," is an anthropomorphism for God's wrath. When used in the context of divine anger, it signifies intense displeasure, often accompanied by a "snorting" sound, indicative of a fierce, burning indignation. This is not a human, capricious emotion, but a holy and just response to Israel's chronic rebellion and covenant infidelity, particularly their idolatry, which provoked the LORD to jealousy.
Derived from a root meaning "to glow or grow warm," this verb vividly describes the active manifestation of God's anger. It implies a blazing up, a fervent and intense expression of divine wrath. In this context, it emphasizes that God's judgment against Israel was not passive but an active, deliberate, and intense outpouring of His righteous indignation against their sin.
This primitive root, meaning "to give" or "to place," carries a wide range of applications. Here, it signifies God's active agency and direct involvement in Israel's suffering. It is not merely that God permitted Israel to fall into the hands of their enemies; rather, He purposefully "handed them over" as a judicial act. This highlights God's sovereign control over historical events and His use of foreign powers as instruments of His judgment, demonstrating that even the actions of pagan kings are ultimately subject to His divine will and purpose.
Verse Breakdown
"And the anger of the LORD was kindled against Israel"
This clause establishes the divine origin and motivation for the subsequent events. Israel's persistent idolatry and disobedience, particularly their embrace of Baal worship and the golden calves established by Jeroboam I (1 Kings 12:28-30), had provoked God's righteous wrath. This "kindling" signifies a deliberate, active judgment, not a passive withdrawal, underscoring God's holiness and His intolerance of sin within His covenant people.
"and he delivered them into the hand of Hazael king of Syria"
This specifies the instrument of God's judgment. Hazael, a formidable Aramean king, became the divinely appointed agent of discipline. God actively "handed over" Israel, demonstrating His sovereign control over nations and their leaders, using even those outside the covenant to execute His disciplinary purposes against His own people when they stray. This act was a direct fulfillment of prophetic warnings and covenant curses.
"and into the hand of Benhadad the son of Hazael"
This indicates the continuation and perhaps intensification of the oppression. The suffering under Hazael was not a fleeting moment but extended into the reign of his son, Ben-Hadad III. This detail emphasizes the prolonged and severe nature of the judgment, highlighting that God's discipline was not light or momentary but a sustained period of hardship designed to bring about repentance.
"all [their] days"
This phrase signifies the duration of the oppression, primarily referring to the entire reign of King Jehoahaz of Israel, and implicitly, the lasting impact on the nation's strength and stability even beyond his reign. It underscores the severity and comprehensiveness of the judgment, indicating a period of sustained national weakness and subjugation under Syrian dominance, a stark consequence of their unrepentant sin.
Literary Devices
The verse employs several powerful literary devices. Anthropomorphism is evident in "the anger of the LORD was kindled," attributing human-like emotion and action (burning wrath) to God. This device makes God's righteous indignation tangible and comprehensible, emphasizing the intensity of His response to Israel's sin. The entire verse functions as an example of Divine Retribution, where God directly intervenes in history to punish His people for their disobedience, illustrating the principle that actions have consequences, especially within a covenant relationship. Furthermore, the verse contains an element of Foreshadowing, as this prolonged subjugation under a foreign power anticipates the ultimate exile of the Northern Kingdom by Assyria, a more severe and final judgment that would eventually befall them due to their unyielding apostasy.
Theological and Thematic Connections
This verse powerfully articulates the consistent biblical theme of divine judgment as a consequence of covenant disobedience. God, being holy and just, cannot tolerate sin, especially from His chosen people who have entered into a special relationship with Him. His "anger" is not capricious but a righteous response to broken covenant, idolatry, and moral corruption. This judgment serves not only as punishment but often as a disciplinary measure intended to call His people back to Himself, to repentance and renewed faithfulness. The use of foreign nations like Syria demonstrates God's absolute sovereignty over all of creation and history; He orchestrates geopolitical events to achieve His divine purposes, even through agents unaware of their role in His grand plan. This principle underscores that no nation or ruler operates outside of God's ultimate control.
Reflection and Application
Second Kings 13:3 serves as a sobering reminder that God is holy and righteous, and He takes sin seriously. While believers today live under the New Covenant of grace, the principles of God's character and the consequences of persistent disobedience remain profoundly relevant. This passage calls us to a deep examination of our own lives, urging us to identify any areas where we might be persistently rebellious, engaging in spiritual idolatry by placing anything—our careers, possessions, relationships, or even our comfort—before God. It challenges us to understand that God's discipline, though painful, is often an expression of His love, intended to draw us back to Him, to refine our faith, and to conform us more closely to the image of Christ. We are invited to cultivate a heart of humility and quick repentance, trusting in God's sovereign hand even amidst trials, knowing that He works all things for the good of those who love Him.
Questions for Reflection
FAQ
Why did God use foreign kings like Hazael to punish His own people?
God's use of foreign kings like Hazael to punish Israel demonstrates several key theological truths. First, it underscores God's absolute sovereignty over all nations and rulers. He is not limited to working only through His covenant people; He orchestrates world events and uses even pagan leaders as instruments of His divine will, as seen in Isaiah 10:5-6. Second, it highlights God's justice. When His people persistently broke their covenant and engaged in idolatry, God, in His righteousness, brought the promised consequences upon them, as detailed in the curses of Deuteronomy 28. Third, it serves as a powerful demonstration of His faithfulness to His covenant, which included both blessings for obedience and discipline for disobedience. By using an external force, God vividly showed Israel that their security lay not in their own strength or alliances, but in their obedient relationship with Him.
Does God still 'kindle His anger' against people today in the same way?
While the specific covenant relationship between God and ancient Israel, with its unique national judgments, has been fulfilled in Christ, the underlying principles of God's character remain. God is still holy and righteous, and He hates sin (Psalm 7:11). For those who are "in Christ," God's wrath for sin has been fully satisfied by Jesus' atoning sacrifice on the cross (Romans 5:9). Believers are no longer under condemnation (Romans 8:1). However, God, as a loving Father, still disciplines His children for their good, to lead them to repentance and greater holiness (Hebrews 12:5-11). This discipline is distinct from punitive wrath. For those outside of Christ, God's wrath remains, and they face the ultimate judgment for their sin, as warned in passages like John 3:36. So, while the form of divine judgment may differ under the New Covenant, God's righteous opposition to sin and His active involvement in human affairs to bring about His purposes, whether through discipline or ultimate judgment, endures.
Christ-Centered Fulfillment
The narrative of God's anger kindled against Israel and His deliverance of them into the hands of their enemies finds its ultimate theological resolution and fulfillment in Jesus Christ. The Old Testament's repeated cycle of Israel's sin, God's righteous wrath, and subsequent judgment highlights humanity's desperate need for a definitive solution to the problem of sin. The "anger of the LORD" that burned against Israel for their covenant breaking points forward to the greater wrath due to all humanity for its rebellion against a holy God. Yet, in Christ, this divine wrath is perfectly and completely absorbed. Jesus, the Lamb of God, became the object of God's righteous anger, bearing the full penalty for sin on the cross, so that all who believe in Him might be reconciled to God and spared from condemnation (Romans 5:8-9). Where Israel experienced physical oppression as a consequence of their sin, Christ offers spiritual deliverance from the bondage of sin and death (Colossians 1:13-14). He ushers in a New Covenant, not based on human obedience to the Law, but on His perfect sacrifice and God's grace, promising forgiveness and a transformed heart, ensuring that God's people will never again be "delivered" into the hands of their spiritual enemies in the same way, but are eternally secured in Him (Hebrews 8:6-12).