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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 15:32–38.
We have here a short account of the reign of Jotham king of Judah, of whom we are told, 1. That he reigned very well, did that which was right in the sight of the Lord, Kg2 15:34. Josephus gives him a very high character, stating that he was pious towards God, just towards men, and laid out himself for the public good, - that, whatever was amiss, he took care to have it rectified, - and, in short, wanted no virtue that became a good prince. Though the high places were not taken away, yet to draw people from them, and keep them close to God's holy place, he showed great respect to the temple, and built the higher gate which he went through to the temple. If magistrates cannot do all they would for the suppressing of vice and profaneness, let them do so much the more for the support and advancement of piety and virtue, and the bringing of them into reputation. If they cannot pull down the high places of sin, yet let them build and beautify the high gate of God's house. 2. That he died in the midst of his days, Kg2 15:33. Of most of the kings of Judah we are told how old they were when they began their reign, and by that may compute how old they were when they died; but no account is kept of the age of any of the kings of Israel that I remember, only of the years of their reigns. This honour God would put upon the kings of the house of David above those of other families. And by these accounts it appears that there was none of all the kings of Judah that reached David's age, seventy, the common age of man. Asa's age I do not find. Uzziah lived to be sixty-eight, Manasseh sixty-seven, and Jehoshaphat sixty; and these were the three oldest; many of those that were of note did not reach fifty. This Jotham died at forty-one. He was too great a blessing to be continued long to such an unworthy people. His death was a judgment, especially considering the character of his son and successor. 3. That in his days the confederacy was formed against Judah by Rezin and Remaliah's son, the king of Syria and the king of Israel, which appeared so very formidable in the beginning of the reign of Ahaz that, upon notice of it, the heart of that prince was moved and the heart of the people, as the trees of the wood are moved with the wind, Isa 7:2. The confederates were unjust in the attempt, yet it is here said (Kg2 15:37), The Lord began to send them against Judah, as he bade Shimei curse David, and took away from Job what the Sabeans robbed him of. Men are God's hand - the sword, the rod in his hand - which he makes use of as he pleases to serve his own righteous counsels, though men be unrighteous in their intentions. This storm gathered in the reign of pious Jotham, but he came to his grave in peace and it fell upon his degenerate son.
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Summary
Second Kings 15:37 marks a critical juncture during the latter part of King Jotham's reign in Judah, signaling the divine initiation of a significant geopolitical conflict. This verse reveals the LORD's sovereign hand in orchestrating the emerging threat posed by Rezin, king of Syria, and Pekah, king of Israel, an alliance that would soon escalate into the Syro-Ephraimitic War, a conflict with profound theological and historical implications for the southern kingdom.
Context
Literary Context
This verse serves as a crucial transition point, immediately following the summary of King Jotham's generally righteous reign in Judah, detailed in 2 Kings 15:32-36. While Jotham is commended for his faithfulness, the introduction of these foreign aggressors in 2 Kings 15:37 acts as a divine commentary on the persistent spiritual decline within Judah, despite the king's personal piety. It foreshadows the tumultuous reign of Jotham's son, Ahaz, during which the full force of the Syro-Ephraimitic War would erupt, as extensively recounted in 2 Kings 16 and prophetically addressed by Isaiah in Isaiah 7. The placement of this verse underscores the biblical narrative's consistent interweaving of royal actions, national spiritual state, and divine judgment.
Historical & Cultural Context
The mid-8th century BCE was a period of intense geopolitical instability in the ancient Near East, dominated by the relentless expansion of the Neo-Assyrian Empire under Tiglath-Pileser III. Smaller kingdoms like Aram (Syria), Israel, and Judah frequently formed shifting alliances in desperate attempts to resist Assyrian subjugation. Rezin of Syria and Pekah of Israel forged an anti-Assyrian coalition and sought to compel Judah to join them. When Judah, under King Ahaz (Jotham's successor), refused to participate, Syria and Israel launched an invasion to depose Ahaz and install a more compliant puppet king, the "son of Tabeel" (Isaiah 7:6). This alliance and subsequent conflict highlight the precarious position of Judah, caught between regional rivalries and the looming threat of a global superpower, all within the context of God's overarching plan.
Key Themes
The most prominent theme in 2 Kings 15:37 is Divine Sovereignty. The explicit declaration that "the LORD began to send" these kings against Judah unequivocally asserts God's ultimate control over historical events and the actions of nations, even those seemingly hostile to His people. This highlights that these invasions were not random acts of war but instruments in God's hand, serving His purposes of discipline and judgment for the spiritual compromises within both Judah and Israel. This concept resonates throughout the prophetic literature, such as in Isaiah 10:5, where God declares Assyria to be "the rod of my anger." Another key theme is the Consequences of National Sin, as the impending conflict serves as a stark foreshadowing of the greater judgments that would ultimately lead to the destruction of both the Northern Kingdom of Israel and, later, the Southern Kingdom of Judah due to their persistent unfaithfulness and idolatry. Finally, the verse highlights the Inter-Kingdom Conflict and shifting alliances between the divided kingdoms of Israel and Judah, and their neighbors, a recurring motif in the Books of Kings and Chronicles.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane... to begin (as if by an 'opening wedge')." In this context, the Hiphil stem of châlal signifies the initiation of a process or a new phase. The use of "began" here suggests that the full force of the Syro-Ephraimitic War was not yet unleashed but was rather in its nascent stages, a divine prelude to the greater conflict and judgment to come during Ahaz's reign. It emphasizes a deliberate, phased unfolding of God's plan, akin to the first breach in a wall or the first cut of a furrow.
Meaning "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the covenant name of God, emphasizing His eternal, self-existent nature and His unique relationship with Israel. The use of "the LORD" here underscores that the "sending" of these kings is not a random occurrence but a deliberate act by the sovereign, covenant-keeping God of Israel, who holds all history in His hands and acts according to His righteous character and purposes.
A primitive root meaning "to send away, for, or out (in a great variety of applications)." This verb is crucial, implying a deliberate commission or deputation from God. It is not merely a passive allowance of events but an active initiation by the divine hand. The use of shâlach underscores the theological perspective that even the aggression of foreign powers is ultimately under God's control and serves His purposes, whether for judgment, discipline, or to fulfill prophecy. This active "sending" by the LORD transforms what might appear to be purely political or military maneuvers into divinely orchestrated events.
Verse Breakdown
"In those days"
This temporal marker connects the impending events directly to the period of King Jotham's reign, specifically its latter part. It signifies a chronological progression from the summary of Jotham's rule, indicating that the seeds of this conflict were sown during his time, even if the full harvest of war would be reaped under his successor, Ahaz. It implies that the situation did not arise suddenly but was a developing consequence.
"the LORD began to send against Judah"
This is the theological heart of the verse, attributing the initiation of the hostility directly to God. The "sending" is an act of divine agency, revealing that the subsequent military actions of Rezin and Pekah are not random or purely human initiatives, but are part of God's sovereign plan for Judah, likely as a form of divine discipline or judgment for the nation's persistent unfaithfulness and idolatry, despite Jotham's personal righteousness.
"Rezin the king of Syria, and Pekah the son of Remaliah"
These are the specific instruments of God's "sending." Rezin was the king of Aram-Damascus (Syria), a powerful northern neighbor. Pekah was the king of Israel, the Northern Kingdom, who had ascended to the throne through a violent coup (2 Kings 15:25). Their alliance against Judah, known as the Syro-Ephraimitic coalition, aimed to force Judah to join their stand against Assyria. The naming of these specific kings underscores the historical reality of the divine action, grounding God's sovereignty in concrete historical events.
Literary Devices
The verse primarily employs Divine Agency by explicitly stating that "the LORD began to send" these kings. This device attributes human actions and historical events directly to God's sovereign will, transforming a political conflict into a profound theological statement about divine control over all nations and circumstances. There is also a strong element of Foreshadowing, as this verse hints at the greater turmoil and conflict, specifically the Syro-Ephraimitic War, that will fully unfold in the subsequent chapters, particularly during the reign of Ahaz. The mention of specific names, Rezin and Pekah, grounds this divine action in concrete historical reality, lending Historical Specificity to the narrative while simultaneously elevating it to a theological plane, demonstrating God's active involvement in the unfolding drama of human history.
Theological and Thematic Connections
This verse powerfully articulates the biblical doctrine of divine sovereignty, asserting that God is not merely a passive observer of human history but an active participant who orchestrates the rise and fall of nations and uses even hostile powers to accomplish His purposes. It challenges a purely secular view of history, inviting believers to recognize God's hand in geopolitical events, whether for judgment, discipline, or the advancement of His redemptive plan. The "sending" of these kings against Judah serves as a stark reminder that even a nation enjoying a relatively righteous king like Jotham is not immune to divine discipline when the people as a whole persist in sin. This truth calls for national and individual introspection, urging repentance and a return to faithfulness, trusting that God's ultimate purpose is always just and good.
Reflection and Application
The declaration that "the LORD began to send" hostile kings against Judah is a profound statement about God's active involvement in the world. For us today, it serves as a powerful reminder that God remains sovereign over all circumstances, including political upheavals, international conflicts, and personal trials. Even when events seem chaotic, threatening, or beyond human control, we are called to trust in His ultimate authority and purpose. This perspective encourages us to look beyond immediate causes and discern the deeper, divine hand at work, prompting us to consider what spiritual lessons God might be teaching us individually or corporately through challenging times. It invites a posture of humility, repentance, and reliance on God, knowing that He uses all things, even adversity, to draw His people closer to Himself, to refine their faith, and to accomplish His eternal plan. This truth provides a bedrock of hope and stability in an unstable world.
Questions for Reflection
FAQ
Was King Jotham a bad king, since the LORD sent these kings against Judah during his reign?
No, 2 Kings 15:34 explicitly states that Jotham "did that which was right in the sight of the LORD, according to all that his father Uzziah had done." However, the Bible often distinguishes between the righteousness of a king and the spiritual state of the nation as a whole. While Jotham was personally devout, the people continued in corrupt practices, as noted in 2 Kings 15:35. Therefore, the "sending" of Rezin and Pekah was likely a divine judgment or discipline upon the nation of Judah for its collective unfaithfulness and persistent idolatry, rather than a direct consequence of Jotham's personal failings. God's judgment often extends to the entire covenant community, even when righteous individuals are present, demonstrating His unwavering commitment to His covenant and His holiness.
Christ-Centered Fulfillment
While 2 Kings 15:37 describes God's sovereign use of pagan kings for judgment and discipline upon His Old Testament people, it ultimately points to the greater, redemptive sovereignty of God revealed in Christ. The "sending" of Rezin and Pekah, though an act of judgment, foreshadows the ultimate "sending" of God's own Son, Jesus Christ, into the world—not for judgment upon His people, but for their redemption. Just as God orchestrated the movements of nations to fulfill His purposes in the Old Testament, so too did He orchestrate all of history to bring about the incarnation, crucifixion, and resurrection of Jesus (Galatians 4:4-5). The seemingly chaotic political landscape of Judah's time finds its ultimate meaning in the cosmic plan of God, culminating in the arrival of the Lamb of God, who takes away the sin of the world!. In Christ, God's sovereignty is perfectly revealed as both holy judgment against sin and boundless grace for sinners, demonstrating His power not only over kings and armies but over sin, death, and all spiritual powers (Colossians 2:15). The discipline experienced by Judah ultimately served to prepare a people for the coming Messiah, through whom God would establish an everlasting kingdom that will never be destroyed (Daniel 2:44), a kingdom now inaugurated in Christ and expanding through His church.