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Commentary on 2 Kings 15 verses 8–31
The best days of the kingdom of Israel were while the government was in Jehu's family. In his reign, and the next three reigns, though there were many abominable corruptions and miserable grievances in Israel, yet the crown went in succession, the kings died in their beds, and some care was taken of public affairs; but, now that those days are at an end, the history which we have in these verses of about thirty-three years represents the affairs of that kingdom in the utmost confusion imaginable. Woe to those that were with child (Kg2 15:16) and to those that gave suck in those days, for then must needs be great tribulations, when, for the transgression of the land, many were the princes thereof.
I. Let us observe something, in general, concerning these unhappy revolutions and the calamities which must needs attend them - these bad times, as they may truly be called. 1. God had tried the people of Israel both with judgments and mercies, explained and enforced by his servants the prophets, and yet they continued impenitent and unreformed, and therefore God justly brought these miseries upon them, as Moses had warned them. If you will yet walk contrary to me, I will punish you yet seven times more, Lev 26:21, etc. 2. God made good his promise to Jehu, that his sons to the fourth generation after him should sit upon the throne of Israel, which was a greater favour than was shown to any of the royal families either before or after his. God had said it should be so (Kg2 10:30) and we are told in this chapter (Kg2 15:12) that so it came to pass. See how punctual God is to his promises. These calamities God long designed for Israel, and they deserved them, yet they were not inflicted till that word had taken effect to the full. Thus God rewarded Jehu for his zeal in destroying the worship of Baal and the house of Ahab; and yet, when the measure of the sins of the house of Jehu was full, God avenged upon it the blood then shed, called the blood of Jezreel, Hos 1:4. 3. All these kings did that which was evil in the sight of the Lord, for they walked in the sins of Jeroboam the son of Nebat. Though at variance with one another, yet in this they agreed, to keep up idolatry, and the people loved to have it so; though they were emptied from vessel to vessel, that taste remained in them, and that scent was not changed. It was sad indeed when their government was so often altered, yet never for the better - that among all those contending interests none of them should think it as much their interest to destroy the calves as others had done to support them. 4. Each of these (except one) conspired against his predecessor, and slew him - Shallum, Menahem, Pekah, and Hoshea, all traitors and murderers, and yet all kings awhile, one of them ten, another twenty, and another nine years; for God may suffer wickedness to prosper and to carry away the wealth and honours awhile, but, sooner or later, blood shall have blood, and he that dealt treacherously shalt be dealt treacherously with. One wicked man is often made a scourge to another, and every wicked man, at length, a ruin to himself. 5. The ambition of the great men made the nation miserable. Here is Tiphsah, a city of Israel, barbarously destroyed, with all the coasts thereof, by one of these pretenders (Kg2 15:16), and no doubt it was through blood that each of them waded to the throne, nor could any of these kings perish alone. No land can have greater pests, nor Israel worse troubles, than such men as care not how much the welfare and repose of their country are sacrificed to their revenge and affectation of dominion. 6. While the nation was thus shattered by divisions at home the kings of Assyria, first one (Kg2 15:19) and then another (Kg2 15:29), came against it and did what they pleased. Nothing does more towards the making of a nation an easy prey to a common enemy than intestine broils and contests for the sovereignty. Happy the land where that is settled. 7. This was the condition of Israel just before they were quite ruined and carried away captive, for that was in the ninth year of Hoshea, the last of these usurpers. If they had, in these days of confusion and perplexity, humbled themselves before God and sought his face, that final destruction might have been prevented; but when God judgeth he will overcome. These factions, the fruit of an evil spirit sent among them, hastened that captivity, for a kingdom thus divided against itself will soon come to desolation.
II. Let us take a short view of the particular reigns.
1.Zachariah, the son of Jeroboam, began to reign in the thirty-eighth year of Azariah, or Uzziah, king of Judah, Kg2 15:8. Some of the most critical chronologers reckon that between Jeroboam and his son Zachariah the throne was vacant twenty-two years, others eleven years, through the disturbances and dissensions that were in the kingdom; and then it was not strange that Zachariah was deposed before he was well seated on the throne: he reigned but six months, and then Shallum slew him before the people, perhaps as Caesar was slain in the senate, or he put him to death publicly as a criminal, with the approbation of the people, to whom he had, some way or other, made himself odious; so ended the line of Jehu.
2.But had Shallum peace, who slew his master? No, he had not (Kg2 15:13), one month of days measured his reign and then he was cut off; perhaps to this the prophet, who then lived, refers (Hos 5:7), Now shall a month devour them with their portions. That dominion seldom lasts long which is founded in blood and falsehood. Menahem, either provoked by his crime or animated by his example, soon served him as he had served his master - slew him and reigned in his stead, Kg2 15:14. Probably he was general in the army, which then lay encamped at Tirzah, and, hearing of Shallum's treason and usurpation, hastened to punish it, as Omri did that of Zimri in a like case, Kg1 16:17.
3.Menahem held the kingdom ten years, Kg2 15:17. But, whereas we have heard that the kings of the house of Israel were merciful kings (Kg1 20:31), this Menahem (the scandal of his country) was so prodigiously cruel to those of his own nation who hesitated a little at submitting to him that he not only ruined a city, and the coasts thereof, but, forgetting that he himself was born of a woman, ripped up all the women with child, Kg2 15:16. We may well wonder that ever it should enter into the heart of any man to be so barbarous, and to be so perfectly lost to humanity itself. By these cruel methods he hoped to strengthen himself and to frighten all others into his interests; but it seems he did not gain his point, for when the king of Assyria came against him, (1.) So little confidence had he in his people that he durst not meet him as an enemy, but was obliged, at a vast expense, to purchase a peace with him. (2.) Such need had he of help to confirm the kingdom in his hand that he made it part of his bargain with him (a bargain which, no doubt, the king of Assyria knew how to make a good hand of another time) that he should assist him against his own subjects that were disaffected to him. The money wherewith he purchased his friendship was a vast sum, no less than 1000 talents of silver (Kg2 15:19), which Menahem exacted, it is probable, by military execution, of all the mighty men of wealth, very considerately sparing the poor, and laying the burden (as was fit) on those that were best able to bear it; being raised, it was given to the king of Assyria, as pay for his army, fifty shekels of silver for each man in it. Thus he got clear of the king of Assyria for this time; he staid not to quarter in the land (Kg2 15:20), but his army now got so rich a booty with so little trouble that it encouraged them to come again, not long after, when they laid all waste. Thus was he the betrayer of his country that should have been the protector of it.
4.Pekahiah, the son of Menahem, succeeded his father, but reigned only two years, and then was treacherously slain by Pekah, falling under the load both of his own and of his father's wickedness. It is repeated concerning him as before that he departed not from the sins of Jeroboam. Still this is mentioned, to show that God was righteous in bringing that destruction upon them which came not long after, because they hated to be reformed, Kg2 15:24. Pekah, it seems, had some persons of figure in his interest, two of whom are here named (Kg2 15:25), and with their help he compassed his design.
5.Pekah, though he got the kingdom by treason, kept it twenty years (Kg2 15:27), so long it was before his violent dealing returned upon his own head, but it returned at last. This Pekah, son of Remaliah, (1.) Made himself more considerable abroad than any of these usurpers, for he was, even in the latter end of his time (in the reign of Ahaz, which began in his seventeenth year), a great terror to the kingdom of Judah, as we find, Isa 7:1, etc. (2.) He lost a great part of his kingdom to the king of Assyria. Several cities are here named (Kg2 15:29) which were taken from him, all the land of Gilead on the other side Jordan, and Galilee in the north containing the tribes of Naphtali and Zebulon, were seized, and the inhabitants carried captive into Assyria. By this judgment God punished him for his attempt upon Judah and Jerusalem. It was then foretold that within two or three years after he made that attempt, before a child, then born, should be able to cry My father and my mother, the riches of Samaria should be taken away before the king of Assyria (Isa 8:4), and here we have the accomplishment of that prediction. (3.) Soon after this he forfeited his life to the resentments of his countrymen, who, it is probable, were disgusted at him for leaving them exposed to a foreign enemy, while he was invading Judah, of which Hoshea took advantage and, to gain his crown, seized his life, slew him, and reigned in his stead. Surely he was fond of a crown indeed who, at this time, would run such a hazard as a traitor did; for the crown of Israel, now that it had lost the choicest of its flowers and jewels, was lined more than ever with thorns, had of late been fatal to all the heads that had worn it, was forfeited to divine justice, and now ready to be laid in the dust - a crown which a wise man would not have taken up in the street, yet Hoshea not only ventured upon it but ventured for it, and it cost him dear.
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SUMMARY
2 Kings 15:31 functions as a standard, formulaic conclusion to the reign of King Pekah of Israel, a common literary device employed throughout the books of Kings. This verse signals the end of the biblical account of Pekah's rule, directing the reader to external, non-canonical state annals for more exhaustive historical details of his tumultuous twenty-year tenure. It subtly underscores the selective nature of the biblical narrative, which prioritizes theological and redemptive history over comprehensive historical documentation, while simultaneously affirming the historical grounding and verifiable basis of the events described.
CONTEXT
Literary Context: This verse serves as the definitive concluding statement for Pekah's reign within the broader narrative of 2 Kings 15. The chapter itself is characterized by a rapid succession of kings in the Northern Kingdom of Israel, a period marked by profound political instability, violence, and persistent idolatry. Pekah's rule, specifically detailed in 2 Kings 15:27-31, is depicted as particularly turbulent, culminating in his assassination by Hoshea, as recorded in the immediately preceding verse, 2 Kings 15:30. The formulaic nature of 2 Kings 15:31, with its explicit reference to "the book of the chronicles," is a recurring literary feature that consistently marks the end of each king's narrative in the books of Kings, signaling a transition to the next monarch while simultaneously affirming the existence of more comprehensive historical records that were accessible to the biblical authors.
Historical & Cultural Context: Pekah was the eighteenth king of Israel, reigning during a period of extreme internal turmoil and escalating external pressure from the burgeoning Neo-Assyrian Empire. His twenty-year reign (c. 752-732 BC) was fraught with political assassinations, including his own, and a significant anti-Assyrian alliance with Rezin of Aram, which directly led to the devastating Syro-Ephraimite War (a conflict detailed in 2 Kings 16). The phrase "the book of the chronicles of the kings of Israel" refers to official state annals or royal records meticulously maintained by scribes within the Northern Kingdom's administration. These were comprehensive historical documents, distinct from the canonical biblical books of Chronicles, likely detailing administrative decisions, military campaigns, diplomatic engagements, and other significant events of the monarchy. They functioned as primary sources for the biblical authors, who judiciously extracted and compiled information pertinent to their overarching theological and historical narrative. A parallel set of records, "the book of the chronicles of the kings of Judah," is also frequently referenced throughout Kings, such as in 1 Kings 14:29.
Key Themes: The recurring regnal formula, powerfully exemplified by 2 Kings 15:31, contributes significantly to several foundational themes woven throughout the books of Kings. Firstly, it highlights the biblical selectivity and its inherent theological purpose. The biblical narrative is not presented as an exhaustive historical compendium but as a divinely inspired account singularly focused on God's covenant relationship with His people, their adherence to or deviation from His commands, and the consequential outcomes. It provides sufficient detail to achieve its theological aims, deliberately leaving other historical data to external archives. Secondly, the consistent reference implicitly affirms the reliability and existence of ancient records, suggesting that such chronicles were known, accessible, and considered authoritative by both the biblical authors and their original audience, even though these specific documents are no longer extant. Thirdly, despite the apparent chaos and human agency involved in the rise and fall of kings, the consistent structural framework subtly underscores divine sovereignty in history. The ultimate trajectory of Israel's and Judah's kings, their successes and failures, and their eventual judgment, are all presented within the framework of God's overarching and sovereign plan. This period of rapid decline in Israel also strongly emphasizes the theme of judgment for idolatry and covenant unfaithfulness, which inevitably leads to the nation's ultimate downfall and exile, as prophesied in Deuteronomy 28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 15:31 is the Regnal Formula. This is a highly structured, recurring pattern used consistently throughout the books of Kings to introduce and conclude the reigns of the monarchs of both Israel and Judah. For the conclusion, it typically includes "the rest of the acts," a direct reference to an external chronicle, and details of the king's death and burial. This formula provides a consistent framework, lending a sense of order, historical continuity, and administrative regularity to what was often a chaotic and turbulent period of Israelite and Judean history. It also functions as a Framing Device, clearly delineating one king's reign from the next, providing a predictable structure for the reader. Furthermore, the verse employs Referentiality or Intertextuality by explicitly pointing the reader to an external source ("the book of the chronicles"). This demonstrates the biblical author's awareness of and reliance upon other historical documents, affirming the historical context of the narrative. It also highlights the device of Ellipsis or Selectivity, as the author purposefully omits a full historical account, choosing instead to focus only on details relevant to the overarching theological narrative of covenant faithfulness, idolatry, and divine judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 15:31, though seemingly a mere administrative note, carries profound theological weight. It serves as a powerful illustration of the selective nature of divine revelation. The biblical authors, writing under divine inspiration, did not aim to produce an exhaustive historical encyclopedia but a narrative specifically focused on God's redemptive plan, His covenant relationship with Israel, and the consequences of their obedience or disobedience. By consistently pointing to external "chronicles" for "the rest of the acts," the text implicitly teaches that God's Word provides precisely what is necessary for faith, for understanding His character, and for discerning His will, without burdening the reader with extraneous historical minutiae. This selective presentation underscores God's absolute sovereignty over history, demonstrating that even the chaotic and often unfaithful reigns of kings like Pekah fit within His larger, unfolding purpose, serving as stark examples of His righteous judgment and His unwavering faithfulness to His covenant warnings, as seen in Deuteronomy 28:15-68.
REFLECTION AND APPLICATION
This seemingly mundane verse offers surprisingly profound insights for the modern reader. It serves as a crucial reminder that the Bible's primary purpose is not exhaustive historical documentation, but divine revelation and spiritual transformation. When we approach Scripture, our focus should be on discerning God's character, His overarching plan of salvation, and the timeless principles for living a life pleasing to Him, rather than getting sidetracked by historical or scientific details it purposefully omits or summarizes. The consistent reference to external, verifiable records, even if those specific documents are lost to us today, should strengthen our trust in the historical grounding of the biblical narrative. It demonstrates the integrity and transparency of the biblical authors, who were open about their sources and the selective nature of their inspired account. This encourages us to appreciate the precision and divine economy of the biblical text, recognizing that every word is purposeful and sufficient for equipping us for every good work, without needing to fill in every historical blank or demand more information than God has chosen to reveal for our spiritual benefit.
Questions for Reflection
FAQ
Is "the book of the chronicles of the kings of Israel" the same as the biblical books of 1 and 2 Chronicles?
Answer: No, they are distinct entities. "The book of the chronicles of the kings of Israel" (and its counterpart, "the book of the chronicles of the kings of Judah") refers to official royal annals or state records meticulously maintained by scribes in the ancient kingdoms of Israel and Judah. These were comprehensive historical documents, likely detailing administrative decisions, military campaigns, diplomatic activities, and other significant events of each king's reign. The biblical books of 1 and 2 Chronicles, on the other hand, are inspired canonical books of the Old Testament, written much later (likely after the Babylonian exile) from a different theological perspective, often emphasizing the Davidic covenant, the temple, and the lineage of Judah. While the authors of the biblical books of Kings and Chronicles may have drawn upon these earlier state annals as source material, the "chronicles" referenced in 2 Kings 15:31 are not the biblical books we read today.
Why does the Bible refer to external books that it doesn't include or that are now lost?
Answer: The biblical authors' frequent citations of these external "chronicles" serve multiple crucial purposes. Firstly, it demonstrates their integrity and reliance on verifiable sources. They were not fabricating history but drawing upon known, authoritative records that were accessible to their original audience. Secondly, it highlights the Bible's specific theological purpose. The biblical narrative is not an exhaustive historical encyclopedia but a divinely inspired account focused on God's interaction with humanity, particularly through His covenant people, and the unfolding of His redemptive plan. By pointing to other sources for "the rest of the acts," the biblical text implicitly teaches that it provides precisely what is necessary for faith and understanding God's will, without needing to include every historical detail. It shows that the Bible is a curated, purposeful narrative, not a comprehensive historical archive, designed to reveal God's character and His plan of salvation, as stated in John 20:30-31.
Do these "chronicles of the kings of Israel" still exist today for us to consult?
Answer: Unfortunately, no. The official state annals of the kings of Israel and Judah, frequently referenced throughout the books of Kings, are not extant today. They have been lost to history, likely due to the ravages of war, conquest, and the passage of millennia. However, their repeated mention in the biblical text serves as strong internal evidence that such records did exist and were accessible to the biblical authors and their original audience, affirming the historical grounding and documentary basis of the biblical narrative, even if the primary sources themselves are no longer available to us.
CHRIST-CENTERED FULFILLMENT
The recurring formula in 2 Kings 15:31, pointing to "the rest of the acts" written in external chronicles, profoundly foreshadows the unique and complete nature of Christ's story. The kings of Israel, including Pekah, had reigns marked by incompleteness, chaos, and ultimately, failure, with their full stories left to external, often lost, records. Their "acts" were partial, often unrighteous, and ultimately unable to secure lasting peace or salvation for their people. In stark contrast, the "acts" of Jesus Christ are not left to external, uninspired chronicles; they are fully and perfectly revealed within the inspired pages of the New Testament. His life, death, resurrection, and ascension constitute the complete and decisive work of God for humanity. He is the perfect King, whose reign is eternal and whose "acts" of redemption are entirely sufficient. Unlike the kings of Israel whose stories ended in judgment and whose full accounts are lost, Christ's story is the culmination of all Scripture, fully revealed as the Word made flesh, the Alpha and Omega, and the fulfillment of all the Law and the Prophets. His "acts" are not merely recorded in a book of chronicles, but are the very foundation of our faith, fully revealed and eternally significant, demonstrating God's ultimate sovereignty and perfect redemptive plan for all of history, as He is the Lamb of God who takes away the sin of the world.