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 13:5 records a pivotal moment of divine intervention for the Northern Kingdom of Israel, demonstrating God's enduring faithfulness and compassion despite their persistent sin and idolatry. Following a period of severe oppression under the Syrians, the Lord, in His mercy, provided a deliverer, leading to Israel's liberation from foreign domination and a restoration of peace and security, allowing them to return to their normal daily lives and settled existence.
Context
Literary Context
This verse is situated within the tumultuous reign of King Jehoahaz of Israel, a period characterized by the nation's spiritual decline and God's resultant anger, leading to severe oppression by Hazael, king of Aram (Syria). The preceding verses, particularly 2 Kings 13:1-3, vividly detail Israel's suffering under this foreign yoke. Despite Jehoahaz's unrighteousness and continued adherence to the sins of Jeroboam, 2 Kings 13:4 records his humbling himself and seeking the Lord's intervention in their dire straits. Verse 5 serves as God's direct, merciful, and immediate response to this desperate plea, fulfilling the Lord's consistent promise to deliver His people when they cried out to Him. The "saviour" mentioned here is deliberately left unnamed, emphasizing God's singular agency and sovereign provision of deliverance, which would be historically realized either through external pressures on Aram or through Jehoahaz's son, Joash, who later achieved significant victories against the Syrians, as recounted in 2 Kings 13:25. This narrative segment underscores the recurring biblical pattern of sin, judgment, repentance, and divine deliverance, a cycle often seen throughout the book of Judges.
Historical & Cultural Context
The period described in 2 Kings 13 was one of intense geopolitical instability for the Northern Kingdom of Israel. Aram (Syria), under its powerful king Hazael, was a dominant regional force, and Israel had suffered greatly under its oppressive rule, experiencing significant military and territorial losses, including the reduction of their army to a mere fifty horsemen, ten chariots, and ten thousand footmen (2 Kings 13:7). The phrase "went out from under the hand of the Syrians" vividly portrays a state of complete subjugation and the subsequent liberation from it, indicating a reversal of fortune. The mention of "dwelling in their tents, as beforetime" is culturally significant, symbolizing a return to normalcy, security, and the peaceful rhythms of agricultural and pastoral life that were foundational to Israelite society. This was a highly coveted state after years of warfare, raids, and constant threat. The "saviour" could have been an internal figure like King Joash, or an external force like the rising Assyrian empire, which began to exert pressure on Aram, thereby indirectly relieving Israel. The text's ambiguity regarding the saviour's identity highlights the theological point that God, not merely a human agent, was the ultimate source of their deliverance.
Key Themes
This verse powerfully illustrates several major theological and narrative themes prevalent in 2 Kings and the broader Old Testament. Firstly, it highlights Divine Sovereignty and Providence, demonstrating God's active involvement in the affairs of His people, orchestrating events to fulfill His purposes even amidst their disobedience. Secondly, it showcases God's Compassion and Mercy, as He responds to Jehoahaz's plea despite the king's and the nation's widespread unrighteousness, a testament to His steadfast love and patience. Thirdly, the theme of Deliverance from Oppression is central, echoing earlier narratives of God freeing Israel from Egyptian bondage (Exodus 3:7-8) and raising up judges to deliver them from various oppressors (Judges 2:16). Finally, and perhaps most profoundly, the verse implicitly points to Covenant Faithfulness. Although not explicitly stated in this verse, 2 Kings 13:23 later clarifies that God's intervention was rooted in His remembrance of His covenant with Abraham, Isaac, and Jacob, underscoring His unwavering commitment to His promises despite Israel's failures.
Exposition and Analysis
Key Word Analysis
This word means "to save," "to deliver," or "to help," and by implication, "to be safe." In this context, it refers to a temporal, physical deliverer, one who brings immediate relief from military or political oppression. It emphasizes that the source of deliverance is ultimately God, who "gives" or "raises up" such a figure, focusing on the act of salvation from a tangible threat.
This primitive root means "to go (causatively, bring) out" in a wide variety of applications. Here, it signifies a movement from a state of subjugation to one of freedom, indicating a departure from the control and dominion of the Syrians. It implies a successful exodus from their oppressive grip.
This word primarily means "to sit down," but by implication, "to dwell" or "to remain." In this verse, it conveys the idea of settling down, residing peacefully, and experiencing stability. It contrasts sharply with the instability and displacement caused by war and oppression, signifying a return to a secure and normal way of life.
Verse Breakdown
"And the LORD gave Israel a saviour"
This opening clause immediately attributes the deliverance to divine initiative and sovereignty. It is not Israel's military might, political maneuvering, or a human leader's inherent brilliance that brings salvation, but the direct, compassionate act of Yahweh. The saviour is a gift from God, highlighting His active involvement and merciful provision for His people, even when they are undeserving or have strayed from His commands.
"so that they went out from under the hand of the Syrians"
This clause describes the immediate, tangible outcome and purpose of God's provision. The "saviour" enabled Israel's liberation from the oppressive control and dominion of Aram (Syria). This was a concrete historical event, a reversal of their subjugated status, demonstrating God's power to intervene decisively in geopolitical affairs on behalf of His covenant people, freeing them from the enemy's grip.
"and the children of Israel dwelt in their tents, as beforetime."
This final clause depicts the long-term, restorative effect of God's deliverance. It signifies a profound return to peace, security, and the normal rhythms of life. The disruption, fear, and instability caused by Syrian oppression ceased, allowing the Israelites to settle back into their homes and daily routines, experiencing the blessings of peace and stability that God desired for them, reminiscent of a time before their suffering.
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Divine Intervention is the overarching device, with "the LORD gave" clearly establishing God as the primary actor and ultimate source of deliverance, underscoring His sovereignty over human affairs and His active participation in history. The phrase "went out from under the hand of the Syrians" is a powerful idiom, a common biblical expression that vividly conveys liberation from oppressive control, personifying the enemy's power as a gripping hand. Similarly, "dwelt in their tents, as beforetime" functions as another idiom or metonymy, where "tents" represents settled, peaceful habitation, and "as beforetime" signifies a return to normalcy and stability, evoking a sense of restoration. The entire verse demonstrates cause and effect: God's giving of a saviour (cause) directly leads to Israel's freedom and subsequent peace (effect). There is also an implicit contrast between the previous state of severe oppression and the newly restored state of peace and security, highlighting the dramatic shift brought about by divine mercy.
Theological and Thematic Connections
This verse powerfully underscores God's unwavering faithfulness and compassionate nature, even when His people are disobedient and have strayed far from His commands. It reveals that God's mercy is not contingent upon human perfection or merit but flows from His unchanging character and His covenant promises to Abraham, Isaac, and Jacob. He is a God who hears the cries of His suffering people, even those who have fallen into widespread unrighteousness, and is willing to intervene decisively to bring deliverance and restore peace. This act of providing a "saviour" is a testament to His active involvement in history, demonstrating His sovereign power to raise up deliverers and shift geopolitical circumstances for the sake of His chosen nation. It reminds us that even in the darkest periods of judgment and consequence, God's ultimate desire is for His people's well-being, restoration, and a return to a state of peace under His gracious hand.
Reflection and Application
This verse offers profound encouragement for believers navigating difficult circumstances today. It reminds us that even when we find ourselves under spiritual, emotional, or practical oppression, God remains sovereign and attentive to our cries. Just as He heard Jehoahaz's imperfect prayer and intervened for a largely unrighteous nation, He hears our prayers and is able to provide deliverance. Our deliverance may not always manifest as a dramatic external "saviour," but God works through various means—strengthening us to endure, changing circumstances, or providing unexpected help and wisdom. This passage calls us to humble ourselves and cry out to the Lord in our distress, trusting in His unchanging character and His covenant faithfulness. It inspires hope that God can bring peace and stability into chaotic situations, enabling us to "dwell in our tents, as beforetime," experiencing His restorative presence and providential care in our lives, even when the path forward seems unclear or impossible.
Questions for Reflection
FAQ
Who was the "saviour" mentioned in this verse?
The biblical text of 2 Kings 13:5 does not explicitly name the "saviour," which is significant because it emphasizes that God Himself was the ultimate source and provider of the deliverance, rather than focusing on the human instrument. Historically, scholars suggest two primary possibilities. One is that the "saviour" refers to an external force, specifically the rising power of Assyria, which began to exert pressure on Aram (Syria) under King Adad-nirari III. This external threat would have diverted Hazael's attention and weakened his grip on Israel, thereby providing relief. The other possibility, and perhaps the more direct one within the narrative of 2 Kings, is Jehoahaz's son, Joash (also called Jehoash), who would later achieve significant victories over the Syrians, recovering cities that his father had lost, as detailed in 2 Kings 13:25. The ambiguity in the text serves to highlight God's sovereign hand in orchestrating events for His people's deliverance, regardless of the specific human or political means He employed.
Does "saviour" here refer to the Messiah?
No, the term "saviour" (yashaʻ in Hebrew) in 2 Kings 13:5 does not directly refer to the Messiah, Jesus Christ. In this Old Testament context, it denotes a temporal, physical deliverer from military or political oppression. The "saviour" provided by God for Israel in this instance brought immediate, earthly relief from the Syrians. While the concept of God raising up deliverers throughout Israel's history (like the Judges, as seen in Judges 2:16) certainly foreshadows the greater, ultimate deliverance that would come through the Messiah, this specific use of "saviour" is not a direct messianic prophecy. It points to God's character as a deliverer, which finds its fullest and most complete expression in Christ, but the immediate fulfillment was a human agent or circumstantial event that brought physical freedom to Israel.
Christ-Centered Fulfillment
The temporal deliverance of Israel from Syrian oppression in 2 Kings 13:5 serves as a powerful type and shadow of the ultimate, spiritual deliverance accomplished through Jesus Christ. While God provided a human or circumstantial "saviour" for a physical threat in the Old Testament, He sent His Son, Jesus, as the perfect and eternal "Saviour" to deliver humanity from the far greater oppression of sin, death, and the power of darkness. Just as Israel was freed "from under the hand of the Syrians," believers are freed "from the domain of darkness and transferred to the kingdom of his beloved Son" through Christ's redemptive work (Colossians 1:13-14). Jesus is the one who "will save his people from their sins" (Matthew 1:21), the true "Lamb of God, who takes away the sin of the world!" (John 1:29). The "peace" and "dwelling in their tents, as beforetime" that Israel experienced was a temporary respite; in Christ, we receive an enduring peace with God (Romans 5:1) and the promise of eternal security and rest in His presence, a spiritual dwelling that transcends any earthly tent or temporary relief. Thus, this historical account beautifully prefigures the profound and complete salvation found in Jesus, the ultimate divine deliverer.