2 Kings 13:5

KJV

(And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime.

KJV (with Strong's)

(And the LORD {H3068} gave {H5414} Israel {H3478} a saviour {H3467}, so that they went out {H3318} from under the hand {H3027} of the Syrians {H758}: and the children {H1121} of Israel {H3478} dwelt {H3427} in their tents {H168}, as beforetime {H8032}{H8543}.

Complete Jewish Bible

So ADONAI gave Isra'el a savior who freed them from the grip of Aram, so that the people of Isra'el could live in their tents, as they had before.

Berean Standard Bible

So the LORD gave Israel a deliverer, and they escaped the power of the Arameans. Then the people of Israel lived in their own homes as they had before.

American Standard Version

(And Jehovah gave Israel a saviour, so that they went out from under the hand of the Syrians; and the children of Israel dwelt in their tents as beforetime.

Commentary

### 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.

### CONTEXT
* **Literary Context:** This verse is situated within the 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), as detailed in [2 Kings 13:1-3](/2_kings/13-1 "2 Kings 13:1-3 - Jehoahaz's Reign and Syrian Oppression"). Despite Jehoahaz's unrighteousness, [2 Kings 13:4](/2_kings/13-4 "2 Kings 13:4 - Jehoahaz's Plea") records his humbling himself and seeking the Lord's intervention. Verse 5 is God's direct and merciful response to this plea, fulfilling the Lord's promise to deliver His people when they cried out to Him. The "saviour" mentioned here is left unnamed, emphasizing God's singular agency in providing 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](/2_kings/13-25 "2 Kings 13:25 - Joash's Victories Over Syria"). This narrative segment underscores the recurring biblical pattern of sin, judgment, repentance, and divine deliverance.

* **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 King Hazael, was a dominant regional power, and Israel had suffered greatly under its oppressive rule, experiencing significant military and territorial losses. The phrase "went out from under the hand of the Syrians" vividly portrays a state of subjugation and the subsequent liberation from it. 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. Thirdly, the theme of **Deliverance from Oppression** is central, echoing earlier narratives of God freeing Israel from Egyptian bondage ([Exodus 3:7-8](/exodus/3-7 "Exodus 3:7-8 - God Hears Israel's Cry")) and raising up judges to deliver them from various oppressors ([Judges 2:16](/judges/2-16 "Judges 2:16 - God Raises Up Judges")). Finally, and perhaps most profoundly, the verse implicitly points to **Covenant Faithfulness**. Although not explicitly stated in this verse, [2 Kings 13:23](/2_kings/13-23 "2 Kings 13:23 - God's Covenant with Abraham, Isaac, and Jacob") 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
* **Saviour (Hebrew, _yasha'_):** The Hebrew verb `yasha` means "to save," "to deliver," or "to help." In this context, the noun form refers to a temporal, physical deliverer, one who brings immediate relief from military or political oppression. It is not a messianic term here, but it emphasizes that the source of deliverance is ultimately God, who "gives" or "raises up" such a figure. The focus is on the act of salvation from a tangible threat.
* **Went out from under the hand of (Hebrew, _yatza' miyad_):** This is a powerful idiomatic expression signifying liberation from control, domination, or oppression. The "hand" metaphorically represents power, authority, and often, oppressive force. To "go out from under the hand" means to be freed from the grip and subjugation of an enemy, indicating a complete reversal of their previous enslaved or dominated status.
* **Dwelt in their tents, as beforetime (Hebrew, _yashav b'ohalehem k'tmol shilshom_):** This vivid phrase paints a picture of restored peace, security, and normalcy. "Dwelling in tents" (or homes, as "tents" can be a general term for dwellings) signifies settled, peaceful existence, as opposed to the disruption and displacement of war. "As beforetime" (literally "as yesterday, the day before yesterday") emphasizes a return to a former state of stability and routine, suggesting that the period of oppression had ended and life could resume its regular course without fear.

#### Verse Breakdown
* **"(And the LORD gave Israel a saviour":** This opening clause immediately attributes the deliverance to divine initiative. It is not Israel's might or a human leader's brilliance that brings salvation, but the sovereign act of Yahweh. The `saviour` is a gift from God, highlighting His active involvement and compassion for His people, even when they are undeserving.
* **"so that they went out from under the hand of the Syrians":** This clause describes the immediate, tangible outcome of God's provision. The "saviour" enabled Israel's liberation from the oppressive control of Aram (Syria). This was a concrete historical event, a reversal of their subjugated status, demonstrating God's power to intervene in geopolitical affairs on behalf of His covenant people.
* **"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 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 that God desired for them.

#### 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 source of deliverance, underscoring His sovereignty over human affairs. 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. 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 oppression and the newly restored state of peace and security.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully underscores God's unwavering faithfulness and compassionate nature, even when His people are disobedient. It reveals that God's mercy is not contingent upon human perfection but flows from His unchanging character and His covenant promises. He is a God who hears the cries of His suffering people, even those who have strayed, 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, God's ultimate desire is for His people's well-being and restoration.

* [Judges 3:9](/judges/3-9 "Judges 3:9 - Othniel, the first judge")
* [Psalm 107:13-14](/psalm/107-13 "Psalm 107:13-14 - God delivers from distress")
* [Lamentations 3:31-32](/lamentations/3-31 "Lamentations 3:31-32 - God's unfailing compassion")

### 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. 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 in our lives.

#### Questions for Reflection
* **How does this verse challenge your understanding of God's mercy, especially when you feel undeserving of His intervention?**
* **In what areas of your life are you currently seeking God's "saviour" or deliverance from a form of oppression?**
* **What does "dwelling in your tents, as beforetime" look like for you in a spiritual or practical sense, and how can you pray for that restoration?**

### FAQ
**Who was the "saviour" mentioned in this verse?**

Answer: The biblical text of [2 Kings 13:5](/2_kings/13-5 "2 Kings 13:5 - God Gives Israel a Saviour") 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](/2_kings/13-25 "2 Kings 13:25 - Joash Defeats Syria"). The ambiguity in the text serves to highlight God's sovereign hand in orchestrating events for His people's deliverance.

**Does "saviour" here refer to the Messiah?**

Answer: No, the term "saviour" (`yasha` in Hebrew) in [2 Kings 13:5](/2_kings/13-5 "2 Kings 13:5 - God Gives Israel a Saviour") 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) 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 expression in Christ, but the immediate fulfillment was a human agent or circumstance that brought physical freedom.

### CHRIST-CENTERED FULFILLMENT
The temporal deliverance of Israel from Syrian oppression in [2 Kings 13:5](/2_kings/13-5 "2 Kings 13:5 - God Gives Israel a Saviour") 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](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness into Light")). Jesus is the one who "will save his people from their sins" ([Matthew 1:21](/matthew/1-21 "Matthew 1:21 - Jesus Saves His People from Their Sins")), the true "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). 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](/romans/5-1 "Romans 5:1 - Peace with God Through Christ")) and the promise of eternal security and rest in His presence, a spiritual dwelling that transcends any earthly tent. Thus, this historical account beautifully prefigures the profound and complete salvation found in Jesus, the ultimate divine deliverer.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nehemiah 9:27

Therefore thou deliveredst them into the hand of their enemies, who vexed them: and in the time of their trouble, when they cried unto thee, thou heardest [them] from heaven; and according to thy manifold mercies thou gavest them saviours, who saved them out of the hand of their enemies.

2 Kings 14:25

He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which [was] of Gathhepher.

2 Kings 13:25

And Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities, which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash beat him, and recovered the cities of Israel.

2 Kings 14:27

And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash.

Exodus 4:10

¶ And Moses said unto the LORD, O my Lord, I [am] not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I [am] slow of speech, and of a slow tongue.

1 Samuel 19:7

And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past.

1 Chronicles 11:2

And moreover in time past, even when Saul was king, thou [wast] he that leddest out and broughtest in Israel: and the LORD thy God said unto thee, Thou shalt feed my people Israel, and thou shalt be ruler over my people Israel.