Second Kings Chapters 13-14 Chapter 13
13:1-2 About halfway through the forty-year reign of Jehoash in Judah, the very year he grew weary of the delay in repairing the temple, Jehu’s son Jehoahaz (juh HOE uh haz) became king in neighboring Israel. His seventeen-year reign would stretch from 815 to 798 B.C. He was a carbon-copy of all the other kings in Israel, in that he supported the idolatry instituted by Jeroboam (13:2). 13:2 God used the Syrian king Hazael (843-798 B.C.) and his son to punish Israel for this perpetuated idolatry. Regardless of what a king did, economically or politically, the main concern of the writer is spiritual. Both Israel and Judah are constantly evaluated in terms of faithfulness to God. Jehoahaz was a religious man. “The faith of the northern kings was syncretistic; it did not eliminate the worship of Yahweh completely but combined it with facets of pagan devotion” (Vos p. 176). Yet in the mind of God, to worship Him and something else—is to forsake Him! Believing some of the truth isn’t enough (Matthew 6:24). 13:2 Strange as it may seem, Hazael actually named his son after the man which he had murdered (8:7ff). 13:4-5 Jehoahaz turned to God and God listened. “The term ‘pleaded with the Lord’ comes from a word meaning ‘to be sick’, implying weakness and dependency. Jehoahaz was at the end of his rope” (Dilday p. 380). Some people turn to the Lord only when they are desperate. Israel did not completely turn to the Lord (13:6), and this repentance seems to have been shortlived. God does give people second chances, even though people might waste them (2 Peter 3:9). So let us no more hear any complaints about God being cruel, harsh, unkind or eager, to see people end up lost. In fact, most of the people that God demonstrated mercy to in the Scriptures, the modern critics of God would not have given any mercy. This verse also reminds us that God is still the same God who delivered His people at the Exodus (Exodus 3:9), “who sees not only Egyptians but Syrians squeezing the life out of His people” (Dale Ralph Davis p. 188).
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13:5 The “deliverer” mentioned here might have been the Assyrian king Adadnirari III, who invaded Syria in 806 B.C., and exacted heavy tribute. Thus the attention of the Syrian military machine was turned away from Israel and used to defend their own borders. Others believe that the “deliverer” in this passage will be the successors of Jehoahaz, Jehoash and Jeroboam II. 13:5 The expression, “lived in their tents as formerly”, is an idiomatic expression meaning “they had peace”; that is, the soldiers were able to return to their homes and pursue civilian life again. 13:6 Israel’s repentance was incomplete and short-lived. Not only did they resume their forbidden worship at the shrines of the molten calves, but they also allowed wooden images to remain in Samaria. This may have been a carved pole or the decorated stump of a tree. Note the word “they” in this verse. God holds each individual in the nation accountable for their sin. “Despite their release, the people fail to credit God for their peace and security” (House p. 306). “In the wake of Yahweh’s unguessable compassion (13:4-5) we meet Israel’s trenchant ingratitude (13:6). The warmth of God’s pity did not soften the hardness of their infidelity. There is no ‘memory carryover’ that claimed and won their gratitude….Mercy does not melt them. ‘Only they did not turn from the sins of the house of Jeroboam’. How very contemporary. Israel wants relief from trouble not relationship with God; she craves therapy not transformation” (Dale Ralph Davis p. 190). When a person does not fully repent, they often go back and become even worse than they were before. If our repentance is not sincere and total, it is easy to equate repentance with simply saying you are sorry, or something that you do only when you get caught or are in a jam. 13:7 Here we see the depth to which Israel has been humbled. The Israelite military forces were reduced to ten chariots, as compared with the two thousand that Ahab contributed to the combined forced that had met Shalmaneser III at Qarqar a half century earlier. The army too, was only a fraction of what it had been. “The futility of such worship (13:6) is highlighted by the fact that Syria brought Israel to its knees by decimating its armies while they rebelled against the Lord. As in the times of Amos, it seems that the more the Lord does to change Israel’s habits the more the people choose a destructive path (Amos 4:612)” (House p. 306). The dust at threshing time was blown away and never seen again. I have found the same to be true today. With some people, it seems that the more you try to help them, the worse they become. 13:8-9 When Jehoahaz dies, he is replaced by his son Jehoash (juh HOE ash), a form of “Joash”. He is the second descendant of Jehu to rule, God continues to 2
keep His promise to Jehu. For a time, both Israel and Judah simultaneously had kings named “Jehoash”. Remember, Judah’s Jehoash was the young prince who had been rescued from his grandmother’s murderous rage and hidden in the temple by Jehoiada the priest. 13:10-13 Jehoash’s reign lasted sixteen years (ca. 798-782 B.C.). Like his predecessors, he practices Jeroboam’s religion. Let us be impressed that Jeroboam started something which engulfed and condemned many people in succeeding generations. Playing with false doctrine, speculating and playing with the Bible is dangerous business. Any one of us can start some sort of false doctrine which can in turn be gobbled up by those who follow us. Let us make sure that we are passing on the truth to the next generation (1 Timothy 4:16; 2 Timothy 2:2). Too many people seem bent on creating a doctrine which will be named after them. A war with Amaziah, a king in Judah is mentioned, but the details of that war are not mentioned until chapter 14:8-14.
The Last Days of Elisha 13:14 Despite his preference for Jeroboam’s cult, Jehoash visits Elisha when the old prophet lies dying. Jehoash, is similar to so many people who try to ride the fence (1 Kings 18:21). He is also like those who can be emotional about the things of God one minute and then emotional about the things of the devil the next. Elisha has not been mentioned in the narrative of Kings for about fifty years, since the anointing of Jehu in 2 Kings 9:1-10. Along with Elisha, the ‘sons of the prophets’ also have faded from the narrative. 13:14 The expression, “the chariots of Israel and its horsemen”, may mean that Jehoash considered Elisha himself to be a miraculous substitute for their lost military forces. They didn’t need horses and chariots; they had Elisha on their side. This seems to have been the interpretation given to this passage by the Jewish historian Josephus, who says Elisha had been their chariotry and cavalry and now that he was dying, they were being left unarmed and defenseless before the Syrians. By this phrase, he showed that he recognized in Elisha, and behind Elisha--- in the Lord, the real defense and power of Israel against all her adversaries. Elisha had used the same expressions himself when Elijah left this earth (2 Kings 2:12). He may also be remembering Elisha’s earlier efforts on behalf of Israel’s army (2 Kings 3:1-27; 6:8-7:20). “His words suggest that with Elisha’s death Israel will be left undefended” (Dale Ralph Davis p. 191). Yet, it was God who was the actual defender, Elisha had only been His tool.
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13:15-19 The city of Aphek (17) was the most strategic site between Damascus and Samaria. It was also the city where Ahab had defeated the Syrians years earlier (1 Kings 20:26). Hence, here is a promise that the good times will return again (for a while). Elisha gets mad at the king for striking the ground only three times. “He lacked perseverance and determination. He was content with half-measures (which is seen in his relationship with God) and incomplete achievement, and therefore the future victory over Syria would be a limited victory” (Dilday p. 385). Are we content with half-measures and incomplete achievements? Are we content with half-way spiritual progress? Do we have problems in our personal lives because our struggle against temptation is half-hearted? Are we determined to make it to heaven, and are we determined to share the gospel with others? Do we lack determination when it comes to resisting evil? Note, victory against God’s enemies does depend upon our own zeal and determination. God won’t give spiritual success to those who are only willing to go half-way. “His lack of persistence reflected his weakness---no deep agitation over Syria’s encroachment on the Holy Land” (Winters p. 237). God will allow us to miss or forfeit great opportunities if we are lethargic. “Does he want to eliminate Syria or not (v. 19)? Elisha gives Jehoash a blank check of the word of God, and the king says, ‘Thank you, I’ll only cash half of it’” (Dale Ralph Davis p. 191). He was content to be a “three-victories” man. How often is our response to the word of God, “Well, this will do”? Is our response inadequate? 13:20-21 Because of Israel’s military weakness, marauding bands of Moabites invaded Israel at the beginning of each year, i.e., in the spring. Sometime after the death of Elisha, some Israelite men were carrying the corpse of a comrade for burial when the funeral party spotted one of these bands. With no time for ceremony, the burial party hastily, and perhaps somewhat roughly cast the corpse into the nearest sepulcher which just happened to be the one where lay the bones of Elisha. When the corpse touched the bones of Elisha, the dead man revived. “God was teaching respect for His prophet even after death” (Smith p. 593). “Elisha was not taken to heaven in a whirlwind; but God granted him an experience recorded of no other in history” (Whitcomb p. 83). The lesson here would include that while Elisha is gone, hope is not God, for the God of Elisha still lives and is still just as powerful. The last word from both Elijah and Elisha is “Do not think that death has dominion over you”. So God continues to speak truth to His people, yet Jehoash was lukewarm toward God’s truth. Are we like 4
that? Have we become so used to truth that we take it for granted? “One never gives much thought about how marvelous truth is until one doesn’t have it” (Dale Ralph Davis p. 201). It is also interesting that many of the people who were blessed by Elisha are anonymous (no name is given). 13:22-25 During the Syrian oppression, God has compassion upon His people. The time would come when He would cast off these people; but that time had not yet come. Just as Elisha had predicted, Jehoash was able to inflict three smashing defeats upon the successor of Hazael, this enabled him to recover the cities which Ben-hadad had taken from his father. “Under normal political circumstances, Hazael would probably have finished Israel. All the pieces were in place for Syria to do what Assyria accomplishes….Patience radiates from God’s personal character. Israel’s later destruction must therefore be seen as a last, desperate, and just result of a nation’s choosing punishment over blessing, death over life” (House p. 309).
Chapter 14 14:1 When Jehoash king of Israel was in the second year of his reign, Amaziah (am ah ZIE uh) began to reign in Judah (796 B.C.), at the age of twenty-five. 14:2 His mother’s name was “Jehoaddin” (juh HOE uh duhn). He is classified as better than other kings, but he fell short of David’s performance, which is possibly an ominous hint of his later apostasy. Observe that God often is very careful to mark every negligence shy of full obedience. “After three or four times we respond with, ‘Well, that’s about all you can expect from the kings of Judah’. But that is not Yahweh’s attitude. He is after total devotion; He’s looking for another David; He’s satisfied with nothing less” (Dale Ralph Davis p. 204). 14:3 There is a lesson here. We need to make sure that we are using the correct standard. Amaziah could have argued that he was by far more faithful than many of his forerunners, and especially his counterparts, who ruled the northern kingdom. Yet God says he fell short. When we examine our lives, do we compare ourselves with the standard in the Word of God, or do we compare ourselves with a lukewarm believer? 14:4 As was true of his father (12:3), the high places remained during his administration. He does not insist on the temple’s preeminence in worship, which was a violation of the Law (Deut. 16:1-8; 16:21-22).
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14:5 Apparently there was a brief period of political instability following the assassination of his father (Joash). But once he was firmly in control, he executed those who had murdered his father (2 Kings 12:21). 14:6 Yet, in some areas he followed the Law of Moses precisely. The quotation here is from Deuteronomy 24:16. Note, the Old Testament wasn’t written centuries after all these events, rather, this generation of Israelites had the book of the Law in their possession. In fact, the writer of 2 Kings cites a quotation from the Law. 14:7 The land of Edom was located in the great red mountains of the Arabian wilderness south of the Dead Sea. Their capital, Petra, was literally carved out of those mountains and was inaccessible except through a narrow canyon called the Siq. The battle in this verse took place in the “Valley of Salt”, a valley south of the Dead Sea. “Sela” means “rock” and probably stands for Petra, the Edomite capital carved from the sandstone mountains. Amaziah renamed the Edomite capital, “Joktheel” (JAHK thih uhl). A fuller description of this battle is found in 2 Chronicles 25:5-13. 14:8 Amaziah next challenges the Israelite king. “The Chronicler offers information that helps explain why Amaziah challenges Jehoash after the victory in Edom. Amaziah hires mercenaries from Israel to help him fight the Edomites, then sends them home before the battle because of a prophetic word he receives (2 Chron. 25:7-9). Enraged, the soldiers plunder Judahite towns all the way home (25:13), probably because their dismissal would mean forfeiting the plunder of battle. Whatever their reasoning, the mercenaries’ actions, coupled with Amaziah’s pride over the recent triumph in Edom, lead to a confrontation that Judah will regret” (House p. 324). 14:9-10 The Israelite king compares Amaziah to a lowly thistle making pretentious demands against a great Lebanese cedar, only to be trampled under foot by a passing animal. Jehoash counsels Amaziah to be happy with small victories and to avoid tangling with a nation that can whip Syria. Amaziah was told plainly to quit meddling and go home. 14:11 But some people only seem to learn the hard way. The battle took place at Beth-shemesh, about fifteen miles west of Jerusalem. 14:12-14 The Israelites completely defeated the Judean army, and then marched on Jerusalem and tore down a six-hundred foot segment of the wall surrounding the capital city. Then from this high ground to the north of the city the Israelite king was in good position to plunder the temple and palace treasuries. The writer of Second Chronicles explains that the defeat was God’s judgment on 6
Amaziah for adopting the Edomite gods after the Sela victory (2 Chron. 25:1416,20). “That Amaziah should bow down and burn incense to the Edomite idols which were obviously not able to deliver even their own people (2 Chron. 25:1415) is so ridiculous as to be almost unbelievable. But how believable or rational is any sin?” (Whitcomb pp. 104-105). 14:16 Jehoash was succeeded by his son Jeroboam II. “Readers must wonder if the new Jeroboam will be any different from his namesake” (House p. 325). 14:17 Apparently Amaziah continued to reign after his humiliating defeat and capture. Amaziah, who died in 767, outlived Jehoash, who died in 782. 14:19 The people who conspired against Amaziah are not identified but may have been some of his own officials. The king fled to Lachish, a former royal city on the southern border of Judah, from which he could have fled the country if his enemies had not caught up with him first. Lachish was a Judean stronghold about 35 miles SW of Jerusalem. Some suggest that he was killed by citizens who were angry that he had allowed Jerusalem to be plundered and the temple violated. 14:20-21 Azariah (az ah RYE ah) and will rule from around 792-740 B.C. “Azariah” is called Uzziah in 2 Chronicles and in Isaiah. 14:22 Elath was a seaport town on the Gulf of Aqaba. Archaeological excavations there have uncovered a seal bearing the inscription “belonging to Jotham”. This is evidence of the presence of Azariah and his son Jotham in the area. For details on the reign of Uzziah see 2 Kings 15:1-7 and 2 Chronicles chapter 26. 14:23-29 The reign of Jeroboam II, king of Israel is described. He will reign from 793-753 B.C. and during this time the two Hebrew kingdoms were powerful once more. Together they controlled most of the territory David had ruled at the height of the united Hebrew kingdom. During this period of time the prophet Jonah was active (14:25), and God gave Jeroboam permission to expand the borders of Israel in the north. The “entrance of Hamath” may refer to a general area south of Hamath that would give access to the Euphrates River. It was the northern border during the time of Solomon (1 Kings 8:65). In addition, the Israelite kingdom apparently controlled the territory east of the Jordan all the way to the Red Sea During this period of time, God gives Israel one last chance. Israel has only a few decades left before its complete destruction in 722 B.C. The reign of Jeroboam gives Israel one last chance to see that God is good and He deserves to be served 7
and trusted. “Still, neither country learns any more from plenty than they do from want. This temporary break is, unfortunately, just that—temporary” (House p. 326). Hosea and Amos will also preach during this period of luxury, peace and ungodliness (Hosea 1:1; Amos 1:1) “Hosea compares God’s love for straying Israel to his own commitment to Gomer, his adulterous wife (1:3). Amos notes that God has tried to turn Israel from sin (4:6-13) and has delayed judgment more than once (7:1-6). Still the people reject the Lord, which means they will face punishment, just as Moses promises in Leviticus 26 and Deuteronomy 27-28 (Amos 7:7-9; 8:1-9:10). What sins do the people commit during these years? Hosea says they are spiritual adulterers (1:2; 4:1), thieves (4:2), and ungrateful children (11:1-7). In short, there is ‘no acknowledgment of God in the land’ (4:1). God desires mercy (6:6) and monotheism (13:4) but receives only meaningless sacrifice and idolatry. Likewise Amos finds oppression of the poor (2:6), injustice (2:7), and immorality (2:8). The people love wealth more than kindness (4:1-3), and ease more than righteous character (6:1-7). How can the nation avoid divine wrath?….When Jeroboam II dies, Israel has lost its final chance to change. Assyria will soon march under Tiglath Pileser III, Syria will regain some power under their king, Rezin, and Israel itself will suffer severe leadership crises. The respite is over” (House pp. 326-327).
Final Comment Even though Jeroboam II is unfaithful, God allows the nation to prosper tremendously. The economy is great, the nation is powerful, and everything is going just fine---and yet the nation is under God’s condemnation. “Evil and success is as strange a combination as asthma and cigars. Why is Yahweh allowing this to go on? Why it is that Israel still worships calves and times were never better? There is wickedness in high places and with it military expansion and a booming economy…prosperity may be a sign of Yahweh’s compassions but not of His commendation. So Jeroboam’s success was not an index of Yahweh’s favor at all—only His pity. This is a tad unnerving, for the text is saying to us—whether nations or individuals: do not mistake Yahweh’s patience for His pleasure (Romans 2:4)” (Dale Ralph Davis p. 213). In many ways, the reign of Jeroboam II was Israel’s last days of summer before the rains of judgment began.
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