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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
Second Kings 23:36 serves as the formal introduction to King Jehoiakim, meticulously recording his age at ascension (twenty-five), the duration of his reign (eleven years), and the identity of his mother, Zebudah, daughter of Pedaiah of Rumah. Far from a mere historical footnote, this concise verse marks a profound turning point for Judah, as Jehoiakim's enthronement was not a result of natural succession or divine appointment, but rather a direct imposition by Pharaoh Neco II of Egypt, signaling Judah's complete loss of national sovereignty and its precarious position as a vassal state on the precipice of final collapse and Babylonian exile.
Context
Literary Context
This verse immediately follows the dramatic account of Pharaoh Neco II's intervention in Judah's affairs, specifically his deposition of King Jehoahaz (also known as Shallum) and the subsequent imposition of a crushing tribute, as detailed in 2 Kings 23:33-35. The rapid succession of kings—Josiah's untimely death, Jehoahaz's brief three-month rule, and now Jehoiakim's foreign-imposed reign—underscores the escalating instability and the accelerating pace of divine judgment upon Judah. The consistent inclusion of the king's age at ascension, the length of his reign, and his mother's name is a hallmark of the Books of Kings, serving not only as a meticulous historical record but also as a theological commentary on the legitimacy and trajectory of the Davidic line, even amidst its profound decline and the looming threat of exile.
Historical & Cultural Context
Jehoiakim ascended the throne in 609 BCE, a period of immense geopolitical upheaval in the ancient Near East. The once-dominant Assyrian Empire had crumbled, giving way to a fierce power struggle between the ascendant Neo-Babylonian Empire and the declining, yet still formidable, Egyptian Empire. Pharaoh Neco II, having decisively defeated Josiah at Megiddo, asserted Egyptian hegemony over Judah. His act of removing Jehoahaz and installing Jehoiakim was a stark demonstration of suzerainty, effectively reducing Judah to a subservient vassal state. This practice of an overlord changing a vassal king's name (from Eliakim to Jehoiakim) was a common cultural display of absolute power and ownership, symbolizing a complete shift in allegiance and a devastating loss of national autonomy. The mention of the queen mother, Zebudah, was standard in royal annals, acknowledging her significant, often influential, role and prestige within ancient monarchies.
Key Themes
The introduction of Jehoiakim powerfully illuminates several critical themes within the broader narrative of 2 Kings. Firstly, it starkly portrays the loss of Judah's national sovereignty and its subjugation to foreign powers, a direct and tragic consequence of the nation's persistent idolatry and systemic disobedience to God's covenant, as consistently prophesied throughout the Deuteronomic history. Secondly, the foreign imposition of a king highlights the decline and practical erosion of the Davidic covenant's blessings in Judah, demonstrating how human sin and rebellion can lead to the withdrawal of divine protection and the unraveling of promised stability. Thirdly, the meticulous historical record-keeping—detailing age, reign length, and maternal lineage—underscores the Bible's commitment to verifiable history, even in recounting periods of national failure. This serves to validate the unfolding of God's righteous judgment and His ultimate, providential control over all human affairs, even the machinations of pagan rulers.
Exposition and Analysis
Key Word Analysis
This name is derived from a combination of the divine name "Yahweh" and the verb "to raise" or "to establish," thus meaning "Yahweh will raise" or "Yahweh establishes." This etymology carries profound irony given the circumstances of his ascension. His original name, Eliakim, also meant "God raises up." Pharaoh Neco's act of changing his name was a political assertion of power and subjugation, not an act of divine blessing or approval from Yahweh. The name, therefore, stands as a poignant reminder of Judah's vassal status and the king's lack of true divine establishment.
While translated as "old" in the KJV phrase "twenty and five years old," the Hebrew word bên fundamentally means "son." In this context, it functions idiomatically to denote "a son of" a certain age, signifying his status as a mature individual capable of ruling. Its presence here is part of the standard regnal formula, affirming his age and eligibility for kingship, even though his actual appointment was illegitimate in the eyes of Yahweh's covenant.
This name means "giving" or "bestowed." Its etymological meaning is less significant than its presence in the royal record. The inclusion of the queen mother's name was a standard and crucial element in the genealogies of Judah's kings, providing legitimacy to the king's lineage and acknowledging the queen mother's often influential and prestigious position within the royal court and public life.
Verse Breakdown
"Jehoiakim [was] twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem."
This clause provides the essential chronological and geographical data for Jehoiakim's rule. His age at ascension (25) indicates he was a young but adult ruler. The eleven-year reign (approximately 609-598 BCE) was relatively short, particularly when viewed against the backdrop of Judah's final, rapid decline. The consistent phrase "in Jerusalem" anchors the Davidic monarchy to its divinely appointed capital, even as its sovereignty and spiritual integrity diminish. This precise dating allows for the synchronization of biblical history with external ancient Near Eastern records, affirming the historical reliability of the text.
"And his mother's name [was] Zebudah, the daughter of Pedaiah of Rumah."
This clause provides the maternal lineage, a standard and significant feature in the Books of Kings for the kings of Judah. This detail was crucial for establishing legitimacy, connecting the king to a specific family line, and highlighting the identity of the queen mother, who often wielded considerable influence in court politics and public affairs. The mention of her father, Pedaiah, and her hometown, Rumah (likely a town in Galilee, possibly related to Arumah in Judges 9:41), further grounds the account in specific, verifiable details, underscoring the meticulous nature of the biblical historical record.
Literary Devices
This verse primarily employs Historical Record and Genealogical Listing, meticulously detailing the king's age, reign length, and maternal lineage—a standard practice in ancient Near Eastern royal annals. This precision lends an air of authenticity and reliability to the biblical narrative, emphasizing the factual basis of God's unfolding plan. Furthermore, there is a profound Irony embedded in the very name of Jehoiakim. His original name, Eliakim, was changed by Pharaoh Neco to Jehoiakim; both names mean "God/Yahweh raises up." This name change, intended by Neco to assert his dominion, becomes ironically poignant as Jehoiakim's reign was characterized by ungodliness, defiance against Yahweh, and ultimately led to Judah's downfall. The foreign imposition of a king and the brevity of his reign also serve as powerful Foreshadowing of the complete loss of Judah's independence and the impending Babylonian exile, which would tragically culminate under Jehoiakim's successors.
Theological and Thematic Connections
The introduction of Jehoiakim, a king installed by a foreign power and renowned for his wickedness, serves as a stark theological commentary on the devastating consequences of national apostasy and the unfolding of divine judgment. Despite the meticulous record-keeping of the Davidic line, this verse underscores the sobering reality that human rebellion against God's covenant can lead to the forfeiture of divine protection and national autonomy. God's sovereignty, however, remains absolute; even the actions of pagan kings like Pharaoh Neco are ultimately within His providential control, serving His purposes for judgment and the eventual purification of His people. The tragic trajectory of Judah under Jehoiakim reminds us that true security, lasting blessing, and genuine national identity come not from worldly alliances or human power, but from faithful and obedient submission to God's revealed will.
Reflection and Application
The brief, factual introduction to Jehoiakim in 2 Kings 23:36, when viewed against the backdrop of his subsequent wicked reign and Judah's ultimate demise, offers profound and enduring lessons for believers today. It highlights the critical importance of leadership that is not merely politically expedient or externally imposed, but divinely aligned and spiritually faithful. Jehoiakim's foreign-imposed rule and his defiant rejection of God's prophets vividly illustrate the dangers of prioritizing worldly alliances, personal gain, or perceived security over unwavering faithfulness to God. For us, this verse serves as a sober reminder that true authority, lasting stability, and genuine blessing come solely from submitting to God's sovereign will, not from human machinations or the transient powers of this world. It challenges us to examine our own lives: are we seeking to be "established" by God through obedience and trust, or are we allowing the "Pharaohs" of our age—cultural pressures, worldly ambitions, or societal norms—to dictate our path and compromise our spiritual integrity? The meticulous recording of even a wicked king's details speaks to God's sovereign oversight of all history, assuring us that every action, every reign, and every life is accounted for before Him, and that His purposes will ultimately prevail.
Questions for Reflection
FAQ
Why was Jehoiakim's name changed from Eliakim?
Jehoiakim's original name was Eliakim. Pharaoh Neco II of Egypt changed his name to Jehoiakim when he installed him as king of Judah. This name change was a common practice in the ancient Near East by conquering or suzerain powers. It served as a powerful symbolic act to assert dominance, signify a new allegiance, and publicly demonstrate the vassal status of the newly appointed ruler. By changing Eliakim's name, Neco was effectively claiming ownership and control over the king and, by extension, the kingdom of Judah. The profound irony lies in the fact that both names mean "God raises up" or "Yahweh establishes," yet Jehoiakim was established not by divine favor but by a pagan overlord, and his reign was tragically marked by ungodliness, leading directly to Judah's downfall, as seen in 2 Kings 24:1-4.
Christ-Centered Fulfillment
The tragic trajectory of Judah's later kings, culminating in figures like Jehoiakim who were installed by foreign powers and ruled in profound wickedness, powerfully underscores the deep and abiding need for a true and righteous King. The fleeting, compromised reigns of these Davidic monarchs, marked by human failure and national decline, highlight the inability of human leadership to perfectly embody God's will and secure His people's ultimate blessing. This historical reality points forward with prophetic urgency to the ultimate King, Jesus Christ, the Son of David, whose reign is not imposed by transient human empires but is divinely established and eternally righteous. Unlike Jehoiakim, whose name ironically meant "Yahweh raises up" but whose rule was worldly and corrupt, Jesus is truly the one whom God has "raised up" to sit on David's throne, as majestically prophesied in Isaiah 9:6-7 and definitively confirmed in Luke 1:32-33. His kingdom is not of this world, nor is it subject to the whims of earthly powers or political machinations, but is an everlasting dominion of justice, peace, and righteousness (John 18:36). The failures and shortcomings of Judah's kings, therefore, serve as a dark and sobering backdrop against which the glorious, perfect, and eternally sovereign reign of Christ shines even brighter, offering the true hope, stability, and salvation that no human ruler could ever provide (Revelation 19:16).