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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 23:31–37. His two-level outline is real structure in the source text, so it is rendered as structure.
Jerusalem saw not a good day after Josiah was laid in his grave, but one trouble came after another, till within twenty-two years it was quite destroyed. Of the reign of two of his sons here is a short account; the former we find here a prisoner and the latter a tributary to the king of Egypt, and both so in the very beginning of their reign. This king of Egypt having slain Josiah, though he had not had any design upon Judah, yet, being provoked by the opposition which Josiah gave him, now, it should seem, he bent all his force against his family and kingdom. If Josiah's sons had trodden in his steps, they would have fared the better for his piety; but, deviating from them, they fared the worse for his rashness.
I.Jehoahaz, a younger son, was first made king by the people of the land, probably because he was observed to be of a more active warlike genius than his elder brother, and likely to make head against the king of Egypt and to avenge his father's death, which perhaps the people were more solicitous about, in point of honour, than the keeping up and carrying on of his father's reformation; and the issue was accordingly.
1.He did ill, Kg2 23:32. Though he had a good education and a good example given him, and many a good prayer, we may suppose, put up for him, yet he did that which was evil in the sight of the Lord, and, it is to be feared, began to do so in his father's lifetime, for his reign was so short that he could not, in that, show much of his character. He did according to all that his wicked fathers had done. Though he had not time to do much, yet he had chosen his patterns, and showed whom he intended to follow and whose steps he resolved to tread in; and, having done this, he is here reckoned to have done according to all the evil which those did whom he proposed to imitate. It is of great consequence to young people whom they choose to take for their patterns and whom they emulate. An error in this choice is fatal. Phi 3:17, Phi 3:18.
2.Doing ill, no wonder that he fared ill. He was but three months a prince, and was then made a prisoner, and lived and died so. The king of Egypt seized him, and put him in bands (Kg2 23:33), fearing lest he should give him disturbance, and carried him to Egypt, where he died soon after, Kg2 23:34. This Jehoahaz is that young lion whom Ezekiel speaks of in his lamentation for the princes of Israel, that learnt to catch the prey and devour men (that was the evil which he did in the sight of the Lord); but the nations heard of him, he was taken in their pit, and they brought him with chains into the land of Egypt, Eze 19:1-4. See Jer 22:10-12.
II.Eliakim, another son of Josiah, was made king by the king of Egypt, it is not said in the room of Jehoahaz (his reign was so short that it was scarcely worth taking notice of), but in the room of Josiah. The crown of Judah had hitherto always descended from a father to a son, and never, till now, from one brother to another; once the succession had so happened in the house of Ahab, but never, till now, in the house of David. The king of Egypt, having used his power in making him king, further showed it in changing his name; he called him Jehoiakim, a name that has reference to Jehovah, for he had no design to make him renounce or forget the religion of his country. "All people will walk in the name of their God, and let him do so." The king of Babylon did not do so by those whose names he changed, Dan 1:7. Of this Jehoiakim we are here told,
1.That the king of Egypt made him poor, exacted from him a vast tribute of 100 talents of silver and a talent of gold (Kg2 23:33), which, with much difficulty, he squeezed out of his subjects and gave to Pharaoh, Kg2 23:35. Formerly the Israelites had spoiled the Egyptians; now the Egyptians spoil Israel. See what woeful changes sin makes.
2.That which made him poor, yet did not make him good. Notwithstanding the rebukes of Providence he was under, by which he should have been convinced, humbled, and reformed, he did that which was evil in the sight of the Lord (Kg2 23:37), and so prepared against himself greater judgments; for such God will send if less do not do the work for which they are sent.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Jehoahaz, also called Shalom, reigned three months until the Egyptians came back from Mabboug. At that stage [Pharaoh] enchained him and brought him to Egypt. So [Jehoahaz] left his country and never came back, according to the prophecy that Jeremiah had spoken against him. Pharaoh appointed his brother Heliakim as the new king and gave him the name of Jehoiakim.
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Summary
The brief account in 2 Kings 23:34 chronicles a pivotal moment in the accelerating decline of the Kingdom of Judah, immediately following the death of its last righteous king, Josiah. This verse details Pharaoh Nechoh's decisive intervention in Judah's affairs, as he deposes the recently enthroned Jehoahaz, exiles him to Egypt where he eventually dies, and installs another of Josiah's sons, Eliakim, as king, symbolically renaming him Jehoiakim. This act starkly illustrates Judah's complete loss of sovereignty and its reduction to a vassal state, setting the stage for its ultimate destruction and exile.
Context
Literary Context
This verse is situated within the concluding chapters of 2 Kings, which meticulously document the final, tragic years of the Kingdom of Judah leading up to the Babylonian exile. It immediately follows the unexpected and devastating death of King Josiah at Megiddo, a righteous king whose reforms had momentarily delayed God's judgment but could not avert it due to the deep-seated idolatry of the nation. The narrative in 2 Kings 23:29 sets the stage for this foreign intervention. Following Josiah's death, the "people of the land" had quickly appointed his son Jehoahaz (also known as Shallum) as king, as detailed in 2 Kings 23:30-31. However, Jehoahaz's reign was brief and unrighteous, lasting only three months before Pharaoh Nechoh asserted his dominance, as detailed in this verse, completely overturning the people's choice and imposing his own will upon Judah's succession. This rapid succession of events underscores the nation's instability and vulnerability, highlighting the immediate unraveling of Josiah's legacy.
Historical & Cultural Context
The late 7th century BCE was a period of immense geopolitical upheaval in the ancient Near East. The once-dominant Assyrian Empire was in rapid decline, creating a power vacuum that Egypt and the rising Neo-Babylonian Empire sought to fill. Pharaoh Nechoh II was actively campaigning in the Levant, attempting to re-establish Egyptian influence in the region and block the westward expansion of Babylon. His march north, which led to the confrontation with Josiah at Megiddo, was part of this broader strategy. The act of a conquering monarch deposing a king and installing a new one, often accompanied by a name change, was a common practice in the ancient Near East. It was a potent symbol of absolute suzerainty, signifying the conqueror's ownership and control over the vassal state and its ruler. The new name served as a constant reminder of the vassal's subservience and allegiance to the overlord, publicly declaring the shift in power dynamics.
Key Themes
The events of 2 Kings 23:34 contribute significantly to several overarching themes in the book of Kings and the broader Deuteronomistic History. The most prominent is the loss of sovereignty, as Judah's ability to determine its own leadership is completely stripped away, replaced by foreign dictate. This serves as a stark precursor to the nation's impending foreign domination and judgment, highlighting that despite Josiah's reforms, the nation's persistent unfaithfulness had reached a point where divine discipline, often executed through foreign powers, was inevitable. The Lord had declared that Judah would be removed from His sight, as stated in 2 Kings 23:27, and Nechoh's actions are a tangible manifestation of this unfolding judgment. Furthermore, the significance of the name change from Eliakim to Jehoiakim is a powerful symbolic act, not merely a casual alteration but a profound declaration of the pharaoh's authority and control over the king's very identity and destiny, reinforcing Judah's subjugated status and foreshadowing future acts of subjugation, such as those described in Daniel 1.
Exposition and Analysis
Key Word Analysis
Meaning "God of raising" or "God establishes." This name, given to Josiah's son at birth, likely reflected a hope or belief in divine establishment. The profound irony, as the text reveals, is that his actual establishment as king was not by divine appointment through the people of Judah, but by the pagan Pharaoh Nechoh, who then immediately changed his name, further underscoring the shift in ultimate authority from Yahweh to a foreign power.
Meaning "Jehovah will raise" or "Yahweh establishes." Pharaoh Nechoh's renaming of Eliakim to Jehoiakim is highly significant. While both names carry similar meanings related to divine establishment, the shift from the generic "El" (God) to "Yah" (a shortened form of Yahweh, Israel's covenant God) is notable. This was not a theological endorsement by Nechoh, but rather a calculated political maneuver. By allowing a name that still referenced Judah's God, Nechoh perhaps aimed to maintain some semblance of local religious continuity while simultaneously asserting his absolute power by being the one to bestow the name. The name change itself, regardless of its specific components, was the primary symbol of vassalage and subjugation, a public declaration of the pharaoh's dominion.
A primitive root meaning "to die (literally or figuratively); causatively, to kill." In the context of Jehoahaz, this word signifies his literal death in exile in Egypt. His demise there, away from his homeland and throne, serves as a stark and tragic conclusion to his brief, unrighteous reign and symbolizes the complete and irreversible loss of Judah's independence. It underscores the finality of Pharaoh Nechoh's power over Judah's leadership and destiny.
Verse Breakdown
"And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father,"
This clause immediately reveals the foreign imposition of leadership. Pharaoh Nechoh, having just defeated and killed King Josiah, bypasses the people's choice (Jehoahaz) and unilaterally appoints Eliakim. This action demonstrates Nechoh's absolute authority over Judah's internal affairs, effectively turning the kingdom into an Egyptian protectorate. The phrase "in the room of Josiah his father" emphasizes the direct succession but under foreign control, highlighting the tragic irony that Josiah's legacy of independent, righteous rule was immediately undermined by his own son's foreign-imposed enthronement.
"and turned his name to Jehoiakim,"
This is the most potent symbolic act in the verse. The act of changing a vassal king's name was a widely recognized sign of suzerainty in the ancient Near East. It signified the complete submission of the vassal to the overlord, who now had the power to redefine the vassal's identity and allegiance. It was a public declaration that Eliakim's authority and very being were now derived from and dependent upon Pharaoh Nechoh, rather than from Yahweh or the people of Judah. This name change served as a constant reminder of Judah's subjugated status and the depth of its humiliation.
"and took Jehoahaz away: and he came to Egypt, and died there."
This final clause details the fate of Jehoahaz, the people's initial choice for king. His removal and exile to Egypt confirm the pharaoh's unchallenged power. His death in Egypt, away from his homeland and throne, symbolizes the tragic end of Judah's brief, independent attempt at self-governance after Josiah. It also foreshadows the broader national exile that would soon befall Judah under Babylonian rule, marking the beginning of the end for the Davidic monarchy in Jerusalem and the fulfillment of prophetic warnings.
Literary Devices
The passage employs several key literary devices to convey its profound message. Symbolism is paramount, particularly in the act of Pharaoh Nechoh changing Eliakim's name to Jehoiakim. This name change is not merely a record of fact but a powerful symbol of Judah's complete loss of autonomy and the conqueror's absolute dominion over the conquered. It visually and verbally represents the shift from an independent kingdom to a mere vassal state. Foreshadowing is also evident; the deposition of Jehoahaz and his death in exile, coupled with the imposition of a foreign-controlled king, strongly foreshadows the eventual and complete destruction of Jerusalem and the Babylonian exile of the entire nation, which would occur just a few years later. The rapid succession of puppet kings, starting with Jehoiakim, directly precedes the events described in 2 Kings 24:1-2. Furthermore, there is a subtle irony in the fact that the righteous reign of Josiah, who had purged idolatry and sought to restore covenant faithfulness, is immediately followed by such a humiliating and unrighteous succession, orchestrated by a pagan ruler. This highlights the deep-seated spiritual decay within Judah that even Josiah's efforts could not fully reverse, demonstrating the nation's irreversible trajectory towards judgment.
Theological and Thematic Connections
This verse powerfully illustrates God's sovereign control over the rise and fall of nations, even utilizing pagan rulers as instruments of His divine purpose and judgment. While Pharaoh Nechoh acted out of geopolitical ambition, the biblical narrative consistently presents such events as part of Yahweh's overarching plan, often as a consequence of Israel's covenant unfaithfulness. The rapid succession of kings and the imposition of foreign will underscore the theological principle that God "removes kings and sets up kings" (Daniel 2:21), even when human actors are driven by their own motives. Judah's subjugation serves as a stark reminder that persistent disobedience, despite periods of revival, ultimately leads to divine discipline and the loss of blessings, including national independence. This event marked a point of no return for the southern kingdom, signaling the irreversible trajectory towards exile, a theme consistently echoed by the prophets.
Reflection and Application
The account of 2 Kings 23:34 serves as a profound historical and spiritual lesson, challenging believers to consider the consequences of unfaithfulness, both individually and corporately. Judah's loss of sovereignty, symbolized by the foreign imposition of its king and the symbolic name change, underscores the reality that spiritual decline often precedes and enables external subjugation. When a nation or an individual deviates from God's ways, it opens the door for other forces to exert control, whether they be political, cultural, or spiritual. This passage reminds us that while God is sovereign and can use even the actions of pagan rulers to accomplish His purposes, human choices still carry immense weight and consequence. It calls us to a deeper commitment to righteousness and faithfulness, recognizing that true freedom and flourishing come from submission to God's benevolent rule, not from worldly power or compromise. It also encourages us to look beyond immediate circumstances and discern God's hand at work, even in periods of apparent defeat or decline, trusting that His ultimate plan will prevail for His glory and the good of His people.
Questions for Reflection
FAQ
Why was Pharaoh Nechoh so interested in Judah's succession?
Pharaoh Nechoh's interest in Judah's succession was primarily geopolitical. As the Neo-Babylonian Empire rose to power in the east, Egypt sought to re-establish its influence in the Levant, a crucial land bridge connecting Africa and Asia. Judah, strategically located, was a key buffer state. By installing his chosen king, Eliakim (Jehoiakim), Nechoh ensured that Judah would be a loyal vassal, providing resources, tribute, and a strategic ally against the encroaching Babylonian threat. This was part of a larger Egyptian strategy to control the region and secure its northern borders, following the decline of the Assyrian Empire. His actions were not about the internal affairs of Judah per se, but about securing Egyptian imperial interests, as seen in the broader historical context of 2 Kings 23.
What was the significance of the name change from Eliakim to Jehoiakim?
The name change from Eliakim to Jehoiakim was a powerful and common political statement in the ancient Near East, signifying absolute suzerainty. When a conquering monarch changed the name of a vassal ruler, it was a profound act of subjugation, demonstrating the conqueror's complete authority and ownership over the conquered. It stripped the vassal king of his established identity and imposed a new one, reinforcing his subservient status. For Eliakim, it meant that his kingship and very identity were now derived from and dependent upon Pharaoh Nechoh, rather than from his lineage or the will of his people. This act served as a constant, public reminder of Judah's loss of independence and its new status as an Egyptian vassal state, foreshadowing the later name changes imposed by Babylon on Jewish exiles, such as those described in Daniel 1:6-7.
Christ-Centered Fulfillment
The tragic account of 2 Kings 23:34, detailing the humiliation of Judah's kingship under foreign dominion, profoundly highlights the desperate need for a true and righteous King who would not be subject to earthly powers or human failings. The cycle of unrighteous kings, culminating in Judah's complete loss of sovereignty, underscores the inadequacy of human leadership and the brokenness of the Davidic line in its latter days. This narrative points forward to Jesus Christ, the ultimate King, who fulfills the eternal promises made to David, ensuring a throne that would endure forever (2 Samuel 7:12-16). Unlike Jehoiakim, whose name was changed by a pagan pharaoh as a sign of subjugation, Jesus's name, "Jesus" (meaning "Yahweh saves"), was given by divine decree, signifying His ultimate authority and redemptive mission (Matthew 1:21). He is the King whose kingdom is "not of this world" (John 18:36), and therefore, His reign cannot be overthrown by any earthly power or foreign invader. He is the one who truly "raises up" and "establishes" His people, not into a physical kingdom subject to geopolitical shifts, but into a spiritual kingdom of light, delivering them from the dominion of darkness (Colossians 1:13). The failure of Judah's kingship in this passage thus serves as a somber backdrop, illuminating the unparalleled glory and eternal sovereignty of Christ, the King of kings and Lord of lords (Revelation 19:16).