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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
A grove: Dedicated to the worship of idols.
Continue studying 2 Kings 13:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Second Kings 13:6 starkly encapsulates the enduring spiritual decline of the Northern Kingdom of Israel under King Jehoahaz, son of Jehu. Despite God's gracious intervention and deliverance from Aramean oppression, the nation stubbornly refused to abandon the deeply ingrained idolatrous practices initiated by Jeroboam I, particularly the golden calves, and continued to tolerate the pagan Asherah cult in their capital, Samaria. This verse highlights Israel's persistent spiritual compromise and unrepentant heart, even in the face of divine mercy, setting the stage for their eventual judgment.
Context
Literary Context
This verse immediately follows the Lord's compassionate response to King Jehoahaz's plea for deliverance from the oppressive Arameans (Syrians). While God had provided a "deliverer" (likely a series of deliverers, including Elisha, and later kings like Joash, Jehoahaz's son), 2 Kings 13:6 serves as a crucial parenthetical statement, interrupting the narrative of divine aid to underscore Israel's spiritual failure. It explains why the nation continued to suffer despite God's help—their unyielding commitment to idolatry. The subsequent verses detail the continued Aramean oppression and Jehoahaz's diminished military strength, reinforcing the consequences of their spiritual state.
Historical & Cultural Context
The "sins of the house of Jeroboam" refer to the establishment of golden calves at Bethel and Dan by Jeroboam I, the first king of the Northern Kingdom, as alternative worship sites to Jerusalem. This act was a political maneuver to prevent the northern tribes from returning to Judah for worship, thereby consolidating his rule, but it constituted a profound theological rebellion against Yahweh, as detailed in 1 Kings 12:28-30. This foundational sin became the standard idolatry for every subsequent king of Israel. The "grove" (Hebrew: Asherah) in Samaria points to the pervasive Canaanite fertility cult of Asherah, often represented by a sacred pole or tree, which was strictly forbidden by God's law (e.g., Deuteronomy 12:3). Its continued presence in the capital signified deep-seated syncretism, a mixing of Yahweh worship with pagan rites.
Key Themes
Second Kings 13:6 powerfully contributes to several overarching themes in the books of Kings. It exemplifies Persistent Idolatry, showcasing Israel's stubborn refusal to abandon false worship despite experiencing both divine judgment and divine deliverance. This verse underscores the Legacy of Jeroboam's Sin, illustrating how the initial spiritual compromise of a leader can have generational, corrupting consequences, as seen throughout the narrative of the Northern Kingdom (e.g., 2 Kings 17:21-23). Furthermore, it highlights the theme of Spiritual Compromise, where Israel was willing to seek God's help in times of crisis but unwilling to fully purge the pagan elements from their national life, demonstrating a superficial repentance that never reached the heart of the nation.
Exposition and Analysis
Key Word Analysis
This verb (H5493) signifies "to turn off," "remove," or "withdraw." The phrase "departed not" emphasizes Israel's stubborn refusal to turn away from their sinful practices, even in the face of divine intervention and deliverance. It highlights a deliberate, unyielding choice to remain in disobedience rather than to remove themselves from the path of sin, reflecting a deep-seated spiritual rebellion.
This noun (H2403) derives from the verb "to miss" (H2398) and refers to an "offence," "habitual sinfulness," or even the penalty and sacrifice associated with it. Here, "the sins of the house of Jeroboam" specifically denote the systemic idolatry of the golden calves, which was not an isolated incident but a pervasive, institutionalized rebellion against Yahweh, leading to national guilt and judgment. It speaks to a deep-seated corruption that permeated the nation's spiritual life.
This term (H842), often translated as "grove" in older versions, is not merely a cluster of trees but refers to a cult object, specifically a wooden pole or image, dedicated to Asherah, the Canaanite goddess of fertility and consort of Baal. Its continued presence in Samaria, the capital city, was a blatant symbol of Israel's syncretistic worship, a direct violation of God's command to destroy all pagan idols and altars. The continued existence of the Asherah pole signifies the deep entrenchment of paganism within Israelite society, even at the highest levels, and their persistent spiritual unfaithfulness.
Verse Breakdown
"Nevertheless they departed not from the sins of the house of Jeroboam,"
This opening phrase serves as a stark contrast to the preceding narrative of God's gracious deliverance. "The sins of the house of Jeroboam" refers specifically to the state-sanctioned idolatry of the golden calves at Bethel and Dan, established by Jeroboam I to prevent the northern tribes from worshipping in Jerusalem. This clause emphasizes the deep-seated nature of Israel's apostasy, indicating a national, systemic failure to turn away from this foundational sin.
"who made Israel sin, [but] walked therein:"
This part clarifies the profound impact of Jeroboam's actions, stating that he "made Israel sin," meaning his policies and example led the entire nation into idolatry. The phrase "walked therein" reinforces the active and continuous participation of the people in these forbidden practices. It signifies not just an occasional lapse but a consistent lifestyle and national policy of disobedience, indicating a lack of genuine repentance despite experiencing God's judgment and mercy.
"and there remained the grove also in Samaria."
This final clause provides a concrete example of Israel's unrepentant heart and continued spiritual compromise. The "grove" (Asherah pole) in Samaria, the capital, was a visible, tangible symbol of pagan worship. Its continued presence, even after God's intervention, demonstrates Israel's unwillingness to fully purge idolatry from their midst. It signifies a persistent syncretism, where elements of Yahweh worship were mixed with pagan rites, a practice anathema to the Lord.
Literary Devices
Second Kings 13:6 employs several literary techniques to underscore its message. Irony is prominent, as the verse immediately follows God's merciful response to Jehoahaz's plea, yet highlights Israel's unyielding sinfulness. Despite divine deliverance, the nation remains entrenched in the very practices that provoke God's displeasure. Symbolism is powerfully used through "the grove" in Samaria, which stands as a tangible representation of Israel's spiritual compromise and their persistent embrace of paganism. It is not merely a physical object but a symbol of their divided loyalty and unrepentant heart. Furthermore, the recurring phrase "sins of the house of Jeroboam" functions as a Leitmotif throughout the books of Kings, serving as a constant reminder of the foundational apostasy of the Northern Kingdom and its enduring, corrupting influence on successive generations, leading inevitably to their downfall.
Theological and Thematic Connections
This verse powerfully illustrates the tragic cycle of sin, judgment, and superficial repentance that plagued Israel. It underscores God's immense patience and willingness to deliver His people even when they are undeserving, yet it also highlights the dire consequences of unaddressed, systemic sin. The continued presence of the "grove" in Samaria reveals a fundamental misunderstanding of true repentance, which requires not just a cry for help in distress but a complete turning away from all forms of idolatry and compromise. Theologically, it speaks to the nature of corporate sin and the long-lasting impact of leadership choices, demonstrating how the spiritual decisions of one generation can profoundly affect subsequent ones. It also foreshadows the eventual exile of the Northern Kingdom, a direct result of their persistent idolatry despite numerous warnings and opportunities for repentance.
Reflection and Application
Second Kings 13:6 offers a sobering mirror for contemporary believers and communities, challenging us to examine the depth of our own repentance and commitment to God. It warns against the danger of superficial faith—seeking God's help in times of crisis while clinging to "groves" or "sins of Jeroboam" in our lives, whether they be subtle idols of comfort, approval, or self-reliance, or inherited patterns of compromise. True repentance demands a radical turning away from anything that competes with God's supreme authority and purity. This verse calls us to vigilant self-examination, ensuring that our faith is not merely a convenient accessory but a transformative allegiance that purges all competing loyalties and practices. It also reminds us of the profound impact of leadership, both within the church and in society, urging us to pray for and support leaders who will consistently guide others toward uncompromised devotion to God.
Questions for Reflection
FAQ
What were "the sins of the house of Jeroboam" mentioned in this verse?
The "sins of the house of Jeroboam" refer primarily to the establishment of golden calves at Bethel and Dan by Jeroboam I (see 1 Kings 12:28-30). These were set up as alternative worship centers to Jerusalem, intended to prevent the northern tribes from returning to the Davidic dynasty for worship. This act was a political maneuver that resulted in a profound spiritual apostasy, leading the entire Northern Kingdom into idolatry and becoming the defining sin of all subsequent Israelite kings.
What does "the grove" refer to, and why was its presence significant?
"The grove" translates the Hebrew word Asherah (אֲשֵׁרָה), which was not a natural grove of trees but a cult object—typically a wooden pole or idol—dedicated to Asherah, a Canaanite fertility goddess. Her worship often involved immoral rites. Its continued presence in Samaria, the capital city, was highly significant because it symbolized Israel's deep-seated syncretism, mixing the worship of Yahweh with pagan practices. This was a direct violation of God's commands to destroy all pagan idols and was a clear indicator of the nation's unfaithfulness and spiritual compromise (see Deuteronomy 12:3).
Christ-Centered Fulfillment
Second Kings 13:6, with its poignant depiction of Israel's persistent idolatry and superficial repentance, finds its ultimate resolution and answer in Jesus Christ. The "sins of the house of Jeroboam" and the pagan "grove" represent humanity's inherent tendency to create alternative gods and worship structures, seeking deliverance and blessing apart from the one true God. Israel's inability to truly depart from these sins highlights the deep-seated nature of human rebellion and the futility of human effort in achieving true righteousness or lasting deliverance. Christ, however, is the ultimate "deliverer" (as mentioned in 2 Kings 13:5), not merely from external oppressors but from the very power and penalty of sin itself. He offers a new covenant where true worship is not tied to a physical location or external rituals, but is "in spirit and truth" (John 4:23-24). Through His atoning sacrifice, Jesus breaks the power of sin and idolatry, enabling a genuine, heart-level repentance that Israel consistently failed to achieve. He is the one who truly cleanses the "groves" of our hearts (Colossians 2:13-14) and leads us into a life of undivided devotion to God, fulfilling the law's demand for complete obedience and offering the grace for us to "walk" in newness of life (Romans 6:4).