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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.
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Summary
Second Kings 23:37 succinctly encapsulates the reign of King Jehoiakim, describing him as a monarch who consistently acted wickedly in the eyes of the LORD, mirroring the ungodly patterns of his predecessors. This verse serves as a stark and somber introduction to a period of profound spiritual decline for Judah, immediately following the righteous reforms of his father, King Josiah, and setting the stage for the nation's irreversible trajectory toward divine judgment and exile.
Context
Literary Context
This verse immediately follows the account of King Josiah's death in battle at Megiddo and the brief, three-month reign of his son Jehoahaz, who was subsequently deposed by Pharaoh Necho II. Jehoiakim, originally named Eliakim, is installed as a puppet king by the Egyptian pharaoh, marking a significant shift in Judah's political and spiritual landscape. The preceding chapters (especially Josiah's discovery and reforms in 2 Kings 22 and his extensive reforms and Passover celebration in 2 Kings 23) detail Josiah's fervent efforts, which purged idolatry from the land and restored the worship of Yahweh according to the rediscovered Book of the Law. Jehoiakim's accession and immediate turn to evil thus represent a tragic and rapid reversal of Josiah's efforts, signaling the deep-seated spiritual corruption within Judah that even a righteous king could not permanently eradicate. His reign marks the beginning of the end for the Southern Kingdom, leading directly into the Babylonian invasions and the final destruction of Jerusalem.
Historical & Cultural Context
Jehoiakim ascended to the throne in 609 BC, a tumultuous period dominated by the geopolitical struggle between the declining Assyrian Empire, the resurgent Egyptian Empire, and the rising Babylonian Empire. Judah, a small kingdom, was caught in the middle, forced to navigate shifting allegiances. Jehoiakim was placed on the throne by Pharaoh Necho II, making Judah a vassal state to Egypt and obligating it to pay heavy tribute (as described in 2 Kings 23:35). Culturally, despite Josiah's reforms, the deep-seated idolatry and syncretistic practices that had flourished under kings like Manasseh were still prevalent among the populace. The people had only superficially embraced the reforms, and the spiritual leadership of the king was crucial. Jehoiakim's choice to revert to "evil" likely involved re-establishing pagan worship, oppressive taxation, and ignoring the prophetic warnings of figures like Jeremiah, who condemned his unrighteous rule (see Jeremiah 22:13-19).
Key Themes
This verse powerfully contributes to several overarching themes within the Deuteronomistic history (Joshua-Kings). Firstly, it highlights the consequences of leadership, demonstrating how a king's spiritual disposition directly impacts the nation's fate. Josiah's righteousness brought a period of reprieve, while Jehoiakim's wickedness accelerated divine judgment. Secondly, it underscores the theme of covenant faithfulness and apostasy. Judah's history is presented as a cycle of obedience and disobedience to the Mosaic Covenant, with the kings often setting the spiritual tone. Jehoiakim's actions are a clear act of apostasy, a deliberate turning away from the covenant obligations despite recent revival. Thirdly, the phrase "according to all that his fathers had done" introduces the theme of generational sin and influence, not in the sense of inherited guilt, but as a pattern of ungodly behavior that can be perpetuated or broken. In Jehoiakim's case, he chose to emulate the wicked kings of the past, rather than his immediate, righteous father, Josiah. This decision ultimately sealed Judah's fate, fulfilling the warnings of judgment for persistent disobedience found in passages like Deuteronomy 28:15ff.
Exposition and Analysis
Key Word Analysis
This common Hebrew term, רַע (raʻ), signifies not merely misfortune or physical harm, but primarily moral wickedness, depravity, and actions that are displeasing or offensive to God. When applied to a king's conduct in the Deuteronomistic history, it denotes a profound violation of the covenant, often involving idolatry, injustice, and a disregard for divine law. Jehoiakim's "evil" was a deliberate rejection of the LORD's commands and a return to the very abominations Josiah had purged.
This is the sacred personal name of God, יְהוָה (Yᵉhôvâh), often translated as "the LORD" in English Bibles. It signifies the self-existent, eternal, covenant-keeping God of Israel. The phrase "in the sight of the LORD" (which includes the word for "sight," ʻayin H5869) emphasizes that God is the ultimate observer and judge of all human actions, especially those of His chosen leaders. Jehoiakim's actions were not merely politically or socially problematic, but were a direct affront to the holy character and sovereign authority of Yahweh Himself.
The Hebrew word אָב (ʼâb), meaning "father" or "ancestor," is key to understanding the lineage of wickedness Jehoiakim chose to follow. While Josiah was his immediate father, the context clearly indicates that "his fathers" here refers to the long line of ungodly kings of Judah who preceded Josiah, such as Manasseh and Ahaz. This phrase highlights a pattern of spiritual decline in the royal house that Jehoiakim willingly embraced, rejecting the righteous example of his own father.
Verse Breakdown
"And he did [that which was] evil in the sight of the LORD"
This clause delivers the definitive theological verdict on Jehoiakim's reign from the perspective of the Deuteronomistic historian. It immediately establishes his character as contrary to God's will and covenant. His actions were not merely politically inept or socially unjust, but fundamentally offensive to the holy character of Yahweh. This phrase is a common, formulaic condemnation for wicked kings in the books of Kings, signaling a reign marked by idolatry, injustice, and a rejection of divine instruction.
"according to all that his fathers had done"
This second clause specifies the nature of Jehoiakim's evil: it was a return to the established pattern of wickedness set by previous ungodly kings of Judah. This is a crucial distinction, as his immediate father, Josiah, was renowned for his righteousness. Jehoiakim consciously chose to emulate the idolatrous and oppressive practices of his wicked ancestors, effectively undoing the spiritual reforms and revival that Josiah had painstakingly implemented. This demonstrates a deliberate rejection of God's ways and a regression into the spiritual apostasy that had plagued Judah for generations, sealing the nation's fate.
Literary Devices
The verse employs several significant literary devices. Foremost is Formulaic Language, as the phrase "did [that which was] evil in the sight of the LORD" is a recurring evaluative statement used throughout the books of Kings to pass divine judgment on monarchs, immediately signaling their spiritual standing and the nature of their reign. This repetition underscores the consistent standard by which kings are judged. There is also a powerful Contrast implied by Jehoiakim's actions against the backdrop of his father Josiah's righteous reign, which was meticulously detailed in the preceding chapters. This stark contrast highlights Jehoiakim's deliberate choice to revert to wickedness despite having witnessed the blessings of obedience. Finally, the verse functions as Foreshadowing, as Jehoiakim's immediate turn to evil, combined with the recurring formula of condemnation, strongly hints at the impending and inevitable divine judgment that will befall Judah, culminating in its destruction and exile, thus fulfilling the prophetic warnings against covenant disobedience.
Theological and Thematic Connections
The theological implications of 2 Kings 23:37 are profound, highlighting the enduring principles of divine judgment, human accountability, and the critical role of leadership. Jehoiakim's reign serves as a stark reminder that spiritual heritage, no matter how righteous (as in Josiah's case), does not guarantee personal faithfulness. Each individual, especially those in positions of authority, is personally responsible for their choices before God. His deliberate return to the sins of his wicked "fathers" underscores the persistent human inclination towards idolatry and rebellion, even in the face of clear divine revelation and recent spiritual revival. This verse also reinforces the Deuteronomistic theology that links the nation's well-being directly to the spiritual fidelity of its king and people. Jehoiakim's wickedness was not merely a personal failing but a national catastrophe, accelerating Judah's trajectory toward the Babylonian exile, a direct consequence of persistent covenant breaking.
Reflection and Application
The tragic account of Jehoiakim serves as a timeless cautionary tale for all believers. It powerfully illustrates that proximity to righteousness, or even a direct spiritual heritage, does not negate one's personal responsibility to obey God. Jehoiakim had the unparalleled example of his father Josiah, who led a sweeping revival and purged the land of idolatry, yet he chose to disregard this legacy and revert to the sins of previous generations. This challenges us to examine our own lives: are we merely coasting on the faith of our parents or community, or are we actively pursuing a personal, vibrant relationship with God? The verse also highlights the immense impact of leadership, not just in the public square but within families, churches, and workplaces. A leader's spiritual choices profoundly influence those under their care. Finally, Jehoiakim's story is a sober reminder of the danger of spiritual backsliding and the ease with which individuals and communities can abandon God's ways, even after experiencing revival. It calls for constant vigilance, intentional discipleship, and a steadfast commitment to living "in the sight of the LORD," regardless of prevailing cultural norms or the examples of others.
Questions for Reflection
FAQ
Who were "his fathers" that Jehoiakim emulated, given that his immediate father, Josiah, was righteous?
The phrase "his fathers" in this context refers not to his immediate father, Josiah, but to the long line of wicked kings of Judah who preceded Josiah, such as Manasseh and Ahaz. These kings were notorious for their idolatry, unrighteousness, and leading the nation astray from the covenant with Yahweh. Jehoiakim deliberately chose to follow their ungodly example, rejecting the spiritual legacy of his own father, Josiah, who had led a significant religious reform. This highlights Jehoiakim's personal culpability and his conscious decision to revert to the spiritual apostasy that had plagued Judah for generations.
What does it mean for Jehoiakim to do "evil in the sight of the LORD"?
This is a crucial theological statement in the books of Kings, indicating that Jehoiakim's actions were not merely ethically wrong by human standards, but were a direct offense against God's holy character and His revealed will. It signifies that his conduct violated the covenant laws and commandments given by God to Israel. This phrase underscores that God is the ultimate judge of all human behavior, especially that of His chosen leaders. For Jehoiakim, this "evil" likely encompassed re-establishing idolatrous practices, engaging in injustice and oppression, and disregarding the prophetic warnings of the LORD, such as those delivered by Jeremiah.
How did Jehoiakim's reign contribute to Judah's ultimate downfall and the Babylonian exile?
Jehoiakim's wickedness played a significant role in sealing Judah's fate. His deliberate rejection of God's ways, his reintroduction of idolatry, and his oppressive rule (as condemned by Jeremiah 22) directly contributed to the accumulation of sin that brought about divine judgment. Despite the temporary reprieve offered by Josiah's reforms, Jehoiakim's reign demonstrated that the nation's heart had not truly turned back to God. His actions, coupled with the persistent sin of the people, ensured that the prophecies of destruction and exile, warned about in the Mosaic Law (Deuteronomy 28) and by prophets like Jeremiah, would be fulfilled. His unrighteousness accelerated the process of divine discipline, leading to the first Babylonian deportations during his reign (2 Kings 24:1-2).
Christ-Centered Fulfillment
The tragic account of King Jehoiakim, who "did [that which was] evil in the sight of the LORD, according to all that his fathers had done," powerfully underscores the desperate need for a perfect, righteous King. Jehoiakim, a son of David, failed utterly to embody the covenant faithfulness required of Israel's monarch, choosing instead to replicate the spiritual apostasy of his wicked ancestors. His reign, marked by a deliberate turning away from God, highlights the inherent sinfulness of humanity and the cyclical failure of earthly kings to maintain true righteousness. This narrative ultimately points forward to Jesus Christ, the true Son of David, who alone perfectly fulfilled the role of Israel's King. Unlike Jehoiakim, Jesus always did "that which was pleasing in the sight of the Father" (John 8:29). He was without sin (Hebrews 4:15), perfectly obedient to God's will (Philippians 2:8), and established a kingdom of righteousness that will never end (Luke 1:32-33). Through His atoning sacrifice and resurrection, Jesus breaks the cycle of sin and judgment that plagued kings like Jehoiakim, offering forgiveness and eternal life to all who believe, thereby establishing a new covenant where true righteousness is imputed to His followers (2 Corinthians 5:21). He is the King who truly takes away the sin of the world and reigns in perfect justice and love.