Teks -- 2 Kings 13:1-25 (NET)

Jehoahaz’s Reign over Israel

13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria for seventeen years. 13:2 He did evil in the sight of the Lord. He continued in the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins. 13:3 The Lord was furious with Israel and handed them over to King Hazael of Syria and to Hazael’s son Ben Hadad for many years. 13:4 Jehoahaz asked for the Lord’s mercy and the Lord responded favorably, for he saw that Israel was oppressed by the king of Syria. 13:5 The Lord provided a deliverer for Israel and they were freed from Syria’s power. The Israelites once more lived in security. 13:6 But they did not repudiate the sinful ways of the family of Jeroboam, who encouraged Israel to sin; they continued in those sins. There was even an Asherah pole standing in Samaria. 13:7 Jehoahaz had no army left except for fifty horsemen, ten chariots, and 10,000 foot soldiers. The king of Syria had destroyed his troops and trampled on them like dust. 13:8 The rest of the events of Jehoahaz’s reign, including all his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 13:9 Jehoahaz passed away and was buried in Samaria. His son Joash replaced him as king.

Jehoash’s Reign over Israel

13:10 In the thirty-seventh year of King Joash’s reign over Judah, Jehoahaz’s son Jehoash became king over Israel. He reigned in Samaria for sixteen years. 13:11 He did evil in the sight of the Lord. He did not repudiate the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. 13:12 The rest of the events of Joash’s reign, including all his accomplishments and his successful war with King Amaziah of Judah, are recorded in the scroll called the Annals of the Kings of Israel. 13:13 Joash passed away and Jeroboam succeeded him on the throne. Joash was buried in Samaria with the kings of Israel.

Elisha Makes One Final Prophecy

13:14 Now Elisha had a terminal illness. King Joash of Israel went down to visit him. He wept before him and said, “My father, my father! The chariot and horsemen of Israel!” 13:15 Elisha told him, “Take a bow and some arrows,” and he did so. 13:16 Then Elisha told the king of Israel, “Aim the bow.” He did so, and Elisha placed his hands on the king’s hands. 13:17 Elisha said, “Open the east window,” and he did so. Elisha said, “Shoot!” and he did so. Elisha said, “This arrow symbolizes the victory the Lord will give you over Syria. You will annihilate Syria in Aphek!” 13:18 Then Elisha said, “Take the arrows,” and he did so. He told the king of Israel, “Strike the ground!” He struck the ground three times and stopped. 13:19 The prophet got angry at him and said, “If you had struck the ground five or six times, you would have annihilated Syria! But now, you will defeat Syria only three times.” 13:20 Elisha died and was buried. Moabite raiding parties invaded the land at the beginning of the year. 13:21 One day some men were burying a man when they spotted a raiding party. So they threw the dead man into Elisha’s tomb. When the body touched Elisha’s bones, the dead man came to life and stood on his feet. 13:22 Now King Hazael of Syria oppressed Israel throughout Jehoahaz’s reign. 13:23 But the Lord had mercy on them and felt pity for them. He extended his favor to them because of the promise he had made to Abraham, Isaac, and Jacob. He has been unwilling to destroy them or remove them from his presence to this very day. 13:24 When King Hazael of Syria died, his son Ben Hadad replaced him as king. 13:25 Jehoahaz’s son Jehoash took back from Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Joash defeated him three times and recovered the Israelite cities.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ki 13:6 - The grove

Which Ahab had planted for the worship of Baal, and which should have been destroyed, Deu 7:5.

Wesley: 2Ki 13:7 - He

The king of Syria.

Wesley: 2Ki 13:7 - People

Of his army, or men of war.

Wesley: 2Ki 13:8 - His might

For though his success was not good, he shewed much personal valour. Which is noted to intimate, that the Israelites were not conquered, because of the cowardice of their king, but merely from the righteous judgment of God, who was now resolved to reckon with them for their apostacy.

Wesley: 2Ki 13:14 - Fallen sick, &c.

_He lived long: for it was sixty years since he was first called to be a prophet. It was a great mercy to Israel and especially to the sons of the prophets, that he was continued so long, a burning and a shining light. Elijah finished his testimony, in a fourth part of that time. God's prophets have their day set them, longer or shorter, as infinite wisdom sees fit. But all the latter part of his time, from the anointing of Jehu, which was forty five years before Joash began his reign, we find no mention of him, or of any thing he did, 'till we find him here upon his death bed. Yet he might be useful to the last, tho' not so famous as he had sometimes been.

Wesley: 2Ki 13:17 - Eastward

Toward Syria, which lay north - eastward, from the land of Israel: this arrow is shot against the Syrians, as a token what God intended to do against them.

Wesley: 2Ki 13:18 - Smite

The former sign portended victory, this was to declare the number of the victories.

Wesley: 2Ki 13:20 - Moabites invaded

The mentioning this immediately on the death of Elisha intimates, that the removal of God's faithful prophets, is a presage of judgments approaching.

Wesley: 2Ki 13:21 - He revived

Which miracle God wrought, to do honour to that great prophet, and that by this seal he might confirm his doctrine, to strengthen the faith of Joash, and of the Israelites, in this promise of their success against the Syrians; and in the midst of all their calamities to comfort such Israelites as were Elisha's followers, with the hopes of eternal life, whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it.

Wesley: 2Ki 13:23 - Had compassion

The slowness of God's process against sinners even when they remain impenitent must be construed to the advantage of his mercy, not the impeachment of his justice.

JFB: 2Ki 13:1-3 - Jehoahaz . . . reigned seventeen years

Under his government, which pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apostasy from the true God became greater and more confirmed than in the time of his father Jehu. The national chastisement, when it came, was consequently the more severe and the instruments employed by the Lord in scourging the revolted nation were Hazael and his son and general Ben-hadad, in resisting whose successive invasions the Israelitish army was sadly reduced and weakened. In the extremity of his distress, Jehoahaz besought the Lord, and was heard, not on his own account (Psa 66:18; Pro 1:28; Pro 15:8), but that of the ancient covenant with the patriarchs (2Ki 13:23).

JFB: 2Ki 13:4 - he saw the oppression of Israel

That is, commiserated the fallen condition of His chosen people. The divine honor and the interests of true religion required that deliverance should be granted them to check the triumph of the idolatrous enemy and put an end to their blasphemous taunts that God had forsaken Israel (Deu 32:27; Psa 12:4).

JFB: 2Ki 13:5 - a saviour

This refers neither to some patriotic defender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoahaz, namely, Joash, who regained all the cities which the Syrians had taken from his father (2Ki 13:25); and Jeroboam, who restored the former boundaries of Israel (2Ki 14:25).

JFB: 2Ki 13:6 - there remained the grove

Asherah--the idol set up by Ahab (1Ki 16:33), which ought to have been demolished (Deu 7:5).

JFB: 2Ki 13:7 - made them like the dust in threshing

Threshing in the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination (Isa 21:10; Mic 4:12; Jer 51:33). The figure originated in a barbarous war custom, which Hazael literally followed (Amo 1:3-4; compare 2Sa 18:31; Jdg 8:7).

JFB: 2Ki 13:8 - his might

This is particularly noticed in order to show that the grievous oppression from foreign enemies, by which the Israelites were ground down, was not owing to the cowardice or imbecility of their king, but solely to the righteous and terrible judgment of God for their foul apostasy.

JFB: 2Ki 13:12-13 - his might wherewith he fought against Amaziah

(See on 2Ki 14:8-14). The usual summary of his life and reign occurs rather early, and is again repeated in the account given of the reign of the king of Judah (2Ki 14:15).

JFB: 2Ki 13:14-19 - Elisha was fallen sick of his sickness whereof he died

Every man's death is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a contrast tacitly made between him and his prophetic predecessor, who did not die.

JFB: 2Ki 13:14-19 - Joash the king of Israel came down unto him, and wept over his face

He visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable loss his death would occasion to the kingdom.

JFB: 2Ki 13:14-19 - my father, my father! &c.

(See on 2Ki 2:12). These words seem to have been a complimentary phrase applied to one who was thought an eminent guardian and deliverer of his country. The particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, though weak, was accepted, and called forth the prophet's dying benediction.

JFB: 2Ki 13:15-18 - Take bow and arrows

Hostilities were usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward--to that part of his kingdom which the Syrians had taken and which was east of Samaria--was a declaration of war against them for the invasion. His shooting the other arrows into the ground was in token of the number of victories he was taken to gain; but his stopping at the third betrayed the weakness of his faith; for, as the discharged arrow signified a victory over the Syrians, it is evident that the more arrows he shot the more victories he would gain. As he stopped so soon, his conquests would be incomplete.

JFB: 2Ki 13:20-21 - Elisha died

He had enjoyed a happier life than Elijah, as he possessed a milder character, and bore a less hard commission. His rough garment was honored even at the court.

JFB: 2Ki 13:20-21 - coming in of the year

That is, the spring, the usual season of beginning campaigns in ancient times. Predatory bands from Moab generally made incursions at that time on the lands of Israel. The bearers of a corpse, alarmed by the appearance of one of these bands, hastily deposited, as they passed that way, their load in Elisha's sepulchre, which might be easily done by removing the stone at the mouth of the cave. According to the Jewish and Eastern custom, his body, as well as that of the man who was miraculously restored, was not laid in a coffin, but only swathed; so that the bodies could be brought into contact, and the object of the miracle was to stimulate the king's and people of Israel's faith in the still unaccomplished predictions of Elisha respecting the war with the Syrians. Accordingly the historian forthwith records the historical fulfilment of the prediction (2Ki 13:22-25), in the defeat of the enemy, in the recovery of the cities that had been taken, and their restoration to the kingdom of Israel.

Clarke: 2Ki 13:1 - In the three and twentieth year of Joash

In the three and twentieth year of Joash - The chronology here is thus accounted for; Jehoahaz began his reign at the commencement of the twenty-third year of Joash, and reigned seventeen years, fourteen alone, and three years with his son Joash; the fourteenth year was but just begun.

Clarke: 2Ki 13:5 - And the Lord gave Israel a savior

And the Lord gave Israel a savior - This was undoubtedly Joash, whose successful wars against the Syrians are mentioned at the conclusion of the chapter. Houbigant recommends to read the seventh verse after the fourth, then the fifth and sixth, and next the eighth, etc.

Clarke: 2Ki 13:6 - The grove also in Samaria

The grove also in Samaria - Asherah, or Astarte, remained in Samaria, and there was she worshipped, with all her abominable rites.

Clarke: 2Ki 13:10 - In the thirty and seventh year

In the thirty and seventh year - Joash, the son of Jehoahaz, was associated with his father in the government two years before his death. It is this association that is spoken of here. He succeeded him two years after, a little before the death of Elisha. Joash reigned sixteen years, which include the years he governed conjointly with his father. - Calmet.

Clarke: 2Ki 13:12 - Wherewith he fought against Amaziah

Wherewith he fought against Amaziah - This war with Amaziah may be seen in ample detail 2 Chron. 25; it ended in the total defeat of Amaziah, who was taken prisoner by Joash, and afterwards slain in a conspiracy at Lachish. Joash took Jerusalem, broke down four hundred cubits of the wall, and took all the royal treasures, and the treasures of the house of God. See 2Ch 25:20-27.

Clarke: 2Ki 13:14 - Now Elisha was fallen sick

Now Elisha was fallen sick - This is supposed to have taken place in the tenth year of Joash; and if so, Elisha must have prophesied about sixty-five years

Clarke: 2Ki 13:14 - O my father, my father

O my father, my father - "What shall I do now thou art dying? thou art the only defense of Israel."He accosts him with the same words which himself spoke to Elijah when he was translated; see 2Ki 2:12 (note), and the note there.

Clarke: 2Ki 13:15 - Take bow and arrows

Take bow and arrows - The bow, the arrows, and the smiting on the ground, were all emblematical things, indicative of the deliverance of Israel from Syria.

Clarke: 2Ki 13:17 - Open the window eastward

Open the window eastward - This was towards the country beyond Jordan, which Hazael had taken from the Israelites

Clarke: 2Ki 13:17 - The arrow of - deliverance from Syria

The arrow of - deliverance from Syria - That is, As surely as that arrow is shot towards the lands conquered from Israel by the Syrians, so surely shall those lands be reconquered and restored to Israel

It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. Justin says that, as soon as Alexander the Great had arrived on the coasts of Iona, he threw a dart into the country of the Persians. " Cum delati in continentem essent, primus Alexander jaculum velut in hostilem terram jacit ."- Just. lib. ii

The dart, spear, or arrow thrown, was an emblem of the commencement of hostilities. Virgil (Aen. lib. ix., ver. 51) represents Turnus as giving the signal of attack by throwing a spear: -

Ecquis erit mecum, O Juvenes, qui primus in hostem

En, ait: et jaculum intorquens emittit in auras

Principium pugnae; et campo sese arduus infert

"Who, first,"he cried, "with me the foe will dare?

Then hurled a dart, the signal of the war

Pitt

Servius, in his note upon this place, shows that it was a custom to proclaim war in this stay: the pater patratus , or chief of the Feciales, a sort of heralds, went to the confines of the enemy’ s country, and, after some solemnities, said with a loud voice, I wage war with you, for such and such reasons; and then threw in a spear. It was then the business of the parties thus defied or warned to take the subject into consideration; and if they did not, within thirty days, come to some accommodation, the war was begun

Clarke: 2Ki 13:17 - Thou shalt smite the Syrians in Aphek

Thou shalt smite the Syrians in Aphek - This was a city of Syria, and probably the place of the first battle; and there, it appears, they had a total overthrow. They were, in the language of the text, consumed or exterminated.

Clarke: 2Ki 13:18 - Smite upon the ground

Smite upon the ground - As he was ordered to take his arrows, the smiting on the ground must mean shooting arrows into it

Clarke: 2Ki 13:18 - He smote thrice, and stayed

He smote thrice, and stayed - The prophet knew that this shooting was emblematical: probably the king was not aware of what depended on the frequency of the action; and perhaps it was of the Lord that he smote only thrice, as he had determined to give Israel those three victories only over the Syrians. Elisha’ s being wroth because there were only three instead of five or six shots does not prove that God was wroth, or that he had intended to give the Syrians five or six overthrows.

Clarke: 2Ki 13:20 - And Elisha died

And Elisha died - The two prophets, Elijah and Elisha, were both most extraordinary men. Of the former, it is difficult to say whether he was a man, or an angel in a human body. The arguments for this latter opinion are strong, the objections against it very feeble. His being fed by an angel is no proof that he was not an angel incarnate, for God manifest in the flesh was fed by the same ministry. Of him the following from Ecclesiasticus (chap. 48:1-11) is a nervous character: -

1.    Then stood up Elias the prophet as fire, and his word burned like a lamp

2.    He brought a sore famine upon them, and by his zeal he diminished their number

3.    By the word of the Lord he shut up the heaven, and also three times brought down fire

4.    O Elias, how wast thou honored in thy wondrous deeds! and who may glory like unto thee

5.    Who didst raise up a dead man from death, and his soul from the place of the dead, by the word of the Most High

6.    Who broughtest kings to destruction, and honorable men from their bed

7.    Who heardest the rebuke of the Lord in Sinai, and in Horeb the judgment of vengeance

8.    Who anointedst kings to take revenge, and prophets to succeed after him

9.    Who wast taken up in a whirlwind of fire, and in a chariot of fiery horses

10.    Who wast ordained for reproofs in their times to pacify the wrath of the Lord’ s judgment, before it brake forth into fury; and to turn the heart of the father unto the son, and to restore the tribes of Jacob

11.    Blessed are they that saw thee, and slept in love; for we shall surely live

Elisha was not less eminent than Elijah; the history of his ministry is more detailed than that of his master, and his miracles are various and stupendous. In many things there is a striking likeness between him and our blessed Lord, and especially in the very beneficent miracles which he wrought. Of him the same author gives this character, Ecclus. 48:12-14: Elisha was filled with his spirit: whilst he lived he was not moved with the presence of any prince; neither could any bring him into subjection. Nothing could overcome him; and after his death his body prophesied, i.e., raised a dead man to life, as we learn from the following verse. He did wonders in his life, and at his death there his works marvellous; perhaps referring to his last acts with Joash

Clarke: 2Ki 13:20 - The bands of the Moabites

The bands of the Moabites - Marauding parties; such as those mentioned 2Ki 5:2.

Clarke: 2Ki 13:21 - They spied a band

They spied a band - They saw one of these marauding parties; and through fear could not wait to bury their dead, but threw the body into the grave of Elisha, which chanced then to be open; and as soon as it touched the bones of the prophet, the man was restored to life. This shows that the prophet did not perform his miracles by any powers of his own, but by the power of God; and he chose to honor his servant, by making even his bones the instrument of another miracle after his death. This is the first, and I believe the last, account of a true miracle performed by the bones of a dead man; and yet on it and such like the whole system of miraculous working relics has been founded by the popish Church.

Clarke: 2Ki 13:23 - And the Lord was gracious unto them

And the Lord was gracious unto them - ויחן vaiyachon , he had tender affection for them, as a husband has for his wife, or a father for his own children

Clarke: 2Ki 13:23 - And had compassion on them

And had compassion on them - וירחמם vairachamem , his bowels yearned over them; he felt for them, he sympathized with them in all their distress: Therefore are my bowels troubled; I will surely have mercy upon him, saith the Lord, Jer 31:20

Clarke: 2Ki 13:23 - And had respect unto them

And had respect unto them - ויפן vaiyiphen , he turned face towards them, he received them again into favor; and this because of his covenant with their fathers: they must not be totally destroyed; the Messiah must come from them, and through them must come that light which is to enlighten the Gentiles, and therefore he would not make an entire end of them

Clarke: 2Ki 13:23 - Neither cast he them from his presence as yet

Neither cast he them from his presence as yet - But now they are cast out from his presence; they have sinned against the only remedy for their souls. They sit in darkness and the shadow of death; the veil is upon their face; but if they yet turn to the Lord, the veil shall be taken away.

Clarke: 2Ki 13:25 - Three times did Joash beat him

Three times did Joash beat him - The particulars of these battles we have not; but these three victories were according to the prediction of Elisha, 2Ki 13:19. That these victories were very decisive we learn from their fruits, for Joash took from the Syrians the cities which Hazael had taken from Israel: viz., Gilead, the possessions of Reuben, Gad, and the half-tribe of Manasseh, and the country of Bashan; see 2Ki 10:33

Thus God accomplished his word of judgment, and his word of mercy. The Syrians found themselves to be but men, and the Israelites found they could do nothing without God. In the dispensations of his justice and mercy, God has ever in view, not only the comfort, support, and salvation of his followers, but also the conviction and salvation of his enemies; and by his judgments many of these have been awakened out of their sleep, turned to God, learned righteousness, and finally become as eminent for their obedience, as they were before for their rebellion.

Defender: 2Ki 13:14 - horsemen thereof

It is testimony to the long influence of Elisha, prophesying during a succession of ungodly kings, that King Joash would speak of him in this way, repeating verbatim the words that Elisha had cried out at the translation of Elijah into heaven (2Ki 2:12). Elisha had, indeed, been a one-man army for Israel, on one occasion even leading captive the entire Syrian army (2Ki 6:18-23), and on another putting a besieging army to route by his prophetic prayer (2Ki 7:1-7)."

Defender: 2Ki 13:21 - revived

This is the third (and last in the Old Testament) of the eight recorded "resuscitations" of the dead back to life. See 1Ki 17:22, note; and 2Ki 4:37, note."

TSK: 2Ki 13:1 - three and twentieth year // Jehoahaz

three and twentieth year : Heb. twentieth year, and third year, 2Ki 8:26, 2Ki 10:36, 2Ki 11:4, 2Ki 11:21

Jehoahaz : 2Ki 10:35

TSK: 2Ki 13:2 - followed

am 3148-3156, bc 856-839

followed : Heb. walked after, 2Ki 13:11, 2Ki 10:29; 1Ki 12:26-33, 1Ki 14:16; Hos 5:11

TSK: 2Ki 13:3 - and he delivered // Hazael // Benhadad // all their days

and he delivered : Lev 26:17; Deu 4:24-27, Deu 28:25; Jdg 2:14, Jdg 3:8, Jdg 10:7-14; Isa 10:5, Isa 10:6; Heb 12:29

Hazael : 2Ki 13:22, 2Ki 8:12, 2Ki 8:13, 2Ki 12:17; 1Ki 19:17

Benhadad : 2Ki 13:24, 2Ki 13:25

all their days : Rather ""all his days;""for Joash son of Jehoahaz delivered Israel from Ben-hadad. 2Ki 13:22-25

TSK: 2Ki 13:4 - Jehoahaz // the Lord // he saw // because the king

Jehoahaz : Num 21:7; Jdg 6:6, Jdg 6:7, Jdg 10:10; Psa 78:34; Isa 26:16; Jer 2:27

the Lord : 2Ki 14:26; Gen 21:17; Exo 3:7; Jdg 10:15, Jdg 10:16; 2Ch 33:12, 2Ch 33:13, 2Ch 33:19; Psa 50:15; Psa 106:43, Psa 106:44; Jer 33:3

he saw : Gen 31:42; Exo 3:9; Isa 63:9

because the king : 2Ki 13:22, 2Ki 14:26

TSK: 2Ki 13:5 - a saviour // beforetime

a saviour : This saviour was undoubtedly Joash, whose successful wars are subsequently detailed. Houbigant recommends to read the 2Ki 13:7 after the 2Ki 13:4. 2Ki 13:25, 2Ki 14:25, 2Ki 14:27; Neh 9:27; Isa 19:20; Oba 1:21; Luk 2:11

beforetime : Heb. yesterday and third day, Exo 4:10; Deu 19:4; 1Sa 19:7; 1Ch 11:2

TSK: 2Ki 13:6 - departed // walked // and there remained

departed : 2Ki 13:2, 2Ki 10:29, 2Ki 17:20-23; Deu 32:15-18

walked : Heb. he walked, 1Ki 15:3, 1Ki 16:26

and there remained : Heb. and there stood, 2Ki 17:16, 2Ki 18:4, 2Ki 23:4; Deu 7:5; 1Ki 16:33

TSK: 2Ki 13:7 - fifty horsemen // the king // like the dust

fifty horsemen : 1Sa 13:6, 1Sa 13:7, 1Sa 13:15, 1Sa 13:19-23; 1Ki 20:15, 1Ki 20:27; Isa 36:8

the king : 2Ki 8:12, 2Ki 10:32

like the dust : Psa 18:42; Isa 41:2, Isa 41:15, Isa 41:16; Joe 3:14 *marg. Amo 1:3

TSK: 2Ki 13:8 - the rest

1Ki 11:4, 1Ki 14:19, 1Ki 14:20, 1Ki 14:29, 1Ki 14:31

the rest : 2Ki 10:34, 2Ki 10:35

TSK: 2Ki 13:9 - buried him // Joash // reigned in his stead

am 3165, bc 839

buried him : 2Ki 13:13, 2Ki 10:35; 1Ki 14:13

Joash : 2Ki 13:10, 2Ki 14:8, Jehoash

reigned in his stead : ""Alone.""

TSK: 2Ki 13:10 - In the thirty // began Jehoash

In the thirty : Joash, the son of Jehoahaz, was associated with his father in the government two years before his death. It is this association that is spoken of here. Joash reigned sixteen years which include the years he reigned conjointly with his father.

began Jehoash : ""In consort with his father. 2Ki 14:1.""2Ki 13:10

TSK: 2Ki 13:11 - he departed

he departed : 2Ki 13:2, 2Ki 13:6, 2Ki 3:3, 2Ki 10:29

TSK: 2Ki 13:12 - the rest // his might

am 3163-3179, bc 841-825

the rest : 2Ki 13:14-25, 2Ki 14:15, 2Ki 14:25

his might : 2Ki 14:8-16; 2Ch 25:17-24

TSK: 2Ki 13:13 - slept // Jeroboam // was buried

slept : 2Sa 7:12; 1Ki 1:21, 1Ki 2:10, 1Ki 11:31

Jeroboam : 2Ki 14:28, 2Ki 14:29

was buried : 2Ki 13:9

TSK: 2Ki 13:14 - fallen sick // he died // O my father

am 3166, bc 838

fallen sick : 2Ki 20:1; Gen 48:1; Joh 11:3; Phi 2:26

he died : Psa 12:1; Isa 57:1; Zec 1:5; Act 13:36

O my father : 2Ki 2:12, 2Ki 6:21; Pro 11:11; Eze 14:14, Eze 22:30; Mar 6:20

TSK: 2Ki 13:16 - Put thine hand // Elisha

Put thine hand : Heb. make thine hand to ride

Elisha : 2Ki 4:34; Gen 49:24; Psa 144:1

TSK: 2Ki 13:17 - Open // The arrow // Aphek

Open : 2Ki 5:10-14; Joh 2:5-8, Joh 11:39-41

The arrow : This was a symbolical action, indicative of the deliverance of Israel from Syria. It was an ancient custom to shoot an arrow or cast a spear into a country before the commencement of hostilities. Exo 4:2, Exo 4:17; Jdg 7:9-20; 2Sa 5:24; 1Co 1:18

Aphek : 1Sa 4:1; 1Ki 20:26

TSK: 2Ki 13:18 - Smite // he smote thrice

Smite : Isa 20:2-4; Eze 4:1-10, Eze 5:1-4, Eze 12:1-7

he smote thrice : 2Ki 4:6; Exo 17:11

TSK: 2Ki 13:19 - the man of God // was wroth // now thou shalt

the man of God : 2Ki 1:9-15, 2Ki 4:16, 2Ki 4:40, 2Ki 6:9

was wroth : Lev 10:16; Num 16:15; Mar 3:5, Mar 10:14

now thou shalt : 2Ki 13:25; Mar 6:5

TSK: 2Ki 13:20 - buried him // the bands // the Moabites

am 3167, bc 837

buried him : 2Ch 24:16; Act 8:2

the bands : 2Ki 5:2, 2Ki 6:23, 2Ki 24:2

the Moabites : 2Ki 3:5, 2Ki 3:24-27; Jdg 3:12, Jdg 6:3-6

TSK: 2Ki 13:21 - was let down // touched

was let down : Heb. went down

touched : 2Ki 4:35; Isa 26:19; Eze 37:1-10; Mat 27:52, Mat 27:53; Joh 5:25, Joh 5:28, Joh 5:29, Joh 11:44; Act 5:15, Act 19:12; Rev 11:11

TSK: 2Ki 13:22 - Hazael

am 3148-3165, bc 856-839

Hazael : 2Ki 13:3-7, 2Ki 8:12; Psa 106:40-42

TSK: 2Ki 13:23 - the Lord // had respect // because of his covenant // neither cast he // presence

the Lord : 2Ki 14:27; Exo 33:19, Exo 34:6, Exo 34:7; Jdg 10:16; Neh 9:31; Psa 86:15; Isa 30:18, Isa 30:19; Jer 12:15; Lam 3:32; Mic 7:18, Mic 7:19

had respect : Exo 2:24, Exo 2:25; 1Ki 8:28

because of his covenant : Gen 13:16, Gen 13:17, Gen 17:2-5, Gen 17:7, Gen 17:8; Exo 3:6, Exo 3:7, Exo 32:13, Exo 32:14; Lev 26:42; Deu 32:36; Neh 9:32; Psa 105:8; Mic 7:20; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73

neither cast he : 2Ki 17:18, 2Ki 24:20; Psa 51:11; Mat 25:41; 2Th 1:9

presence : Heb. face, Gen 6:3

TSK: 2Ki 13:24 - Hazael

Hazael : Psa 125:3; Luk 18:7

TSK: 2Ki 13:25 - took again

am 3168, bc 836

took again : Heb. returned and took, Three times. 2Ki 13:18, 2Ki 13:19

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ki 13:1 - Began to reign

Began to reign Heb. reigned ; which is put for began to reign , 2Ki 3:1 8:16,25 12:1 .

Poole: 2Ki 13:3

Or rather, all his days , as it is explained, 2Ki 13:22 .

Poole: 2Ki 13:4 - The Lord hearkened unto him // He saw // The oppression of Israel // The king of Syria oppressed them

The Lord hearkened unto him not for his sake, for God regards not the prayers of the wicked and impenitent, Psa 66:18 Pro 1:28 15:8 ; but for other reasons, expressed below, 2Ki 13:23 .

He saw i.e. he observed it with care and compassion.

The oppression of Israel his chosen and once beloved people. He now helps them, because of his former and ancient kindness to them.

The king of Syria oppressed them to wit, very grievously, as it is expressed, 2Ki 13:7 . So that he helped them not for their own sakes, but because of the rage of their enemies, and their blasphemies, which doubtless accompanied it. See Deu 32:27 Psa 12:4 .

Poole: 2Ki 13:5 - In their tents, as beforetime

A saviour; either Elisha, below, 2Ki 13:14 ; or rather, Jehoash, the son of this Jehoahaz, below, 2Ki 13:25 , and Jeroboam his son, 2Ki 14:25 .

In their tents, as beforetime in peace and security, not only in their strong cities, but even in their tents in the fields.

Poole: 2Ki 13:6

Which Ahab had planted for the worship of Baal, 1Ki 16:32 , and which should have been destroyed, Deu 7:5 .

Poole: 2Ki 13:7 - Neither did he // Had made them like the dust by threshing

Neither did he i.e. the king of Syria, 2Ki 13:4 , with which this verse is to be joined; 2Ki 13:5,6 being put within a parenthesis, as it is in our translation. But this verse may be translated otherwise, Although he (either the king of Syria, 2Ki 13:4 , or the Lord, 2Ki 13:5 , to whom judgments are oft ascribed, even when wicked men are the instruments of executing it) had not left , &c. And so it may be joined with the next foregoing verse, as a great aggravation of their impenitency, and obstinate continuance in their idolatry, notwithstanding such terrible judgments, which in all reason should have driven them from it. Leave of the people , i.e. of his army, or men of war, as the following words evince.

Had made them like the dust by threshing i.e. had broken and ground them to dust, or powder, as the corn is many times broken by threshing.

Poole: 2Ki 13:8 - His might

His might for though his success was not good, he showed much personal valour and courage; which is noted to intimate that the Israelites were not conquered, because of the baseness and cowardice of their king, but merely from the righteous and dreadful judgment of God, who was now resolved to reckon with them for their filthy apostacy.

Poole: 2Ki 13:10

By which, compared with 2Ki 13:1 , it may be gathered that Jehoahaz had two or three years before his death made his son Jehoash king with him; which is very probable, because he was perpetually in the state of war, and consequently in danger of an untimely death, and because he was a man of valour, as is implied here, 2Ki 13:12 , and declared 2Ch 25 .

Poole: 2Ki 13:14 - Wept over his face // The chariot of Israel, and the horsemen thereof

Wept over his face not for any true love and respect to him, for then he would have followed his counsel, in forsaking the calves, and returning to the Lord; but for his own and the kingdom’ s inestimable loss in him.

The chariot of Israel, and the horsemen thereof: see 2Ki 2:12 .

Poole: 2Ki 13:17 - Eastward // In Aphek // Till thou have consumed them

Eastward either towards Syria, which lay north-eastward from the land of Israel; or towards the Israelites’ land beyond Jordan, which lay eastward from Canaan, and which was now possessed by the Syrians. Either way this arrow is shot against the Syrians, as a token what God intended to do against them.

In Aphek not in the city, but in the territory of it, where it seems there was a great battle to be fought between the Israelites and Syrians. Of Aphek, see 1Sa 4:1 29:1 1Ki 20:30 , though it is possible there might be several cities of that name. Or, as in Aphek , i.e. thou shalt smite them as they were smitten in the city and territory of Aphek, i.e. utterly destroy them; see 1Ki 20:26,29,30 ; the particle as being oft understood, as hath been formerly and frequently proved.

Till thou have consumed them , i.e. the Syrians; not all that people, but their armies, or at least that which was to be at Aphek, where a dreadful battle was to be fought. Or if this be meant of all the Syrian armies, this is to be understood conditionally, if he did not hinder it by his unbelief or neglect, signified in the following verses.

Poole: 2Ki 13:18 - Smite upon the ground

Smite upon the ground: the former sign portended victory, and this was to declare the number of the victories.

Poole: 2Ki 13:19 - Quest // Answ

Quest Wherein was Jehoash’ s fault, or why was the prophet angry with him?

Answ The prophet himself did not yet know how many victories Jehoash should obtain against the Syrians, but God had signified to him that he should learn that by the number of the king’ s strokes. And he was angry with him, not simply because he smote only thrice, but because by his unbelief and idolatry he provoked God so to overrule his heart and hand that he should smite but thrice, which was a token that God would assist him no further; although his smiting but thrice might proceed either from his unbelief or negligence. For by the former sign, and the prophet’ s comment upon it, he might clearly perceive that this also was intended as a sign of his success against the Syrians, and therefore he ought to have done it frequently and vehemently.

Poole: 2Ki 13:20 - They buried him // At the coming in of the year

They buried him in or near Samaria.

At the coming in of the year in the spring, when the fruits of the earth grew ripe.

Poole: 2Ki 13:21 - As they were burying // They spied a band of men // They cast the man into the sepulchre of Elisha // The man // Touched the bones of Elisha // He revived, and stood up on his feet

As they were burying or, were about to bury, as that particle is oft used in the Hebrew tongue.

They spied a band of men coming towards them, but at some distance.

They cast the man into the sepulchre of Elisha not daring to carry the dead corpse further to the place appointed for his burial, they made use of the next burying-place, where Elisha was buried, and there they removed some stone, or opened some door, and hastily flung down their dead corpse there.

The man i.e. the man’ s dead body, or the coffin in which he was put.

Touched the bones of Elisha which might easily be, the coffin and linen in which Elisha’ s body was put, and the flesh of his body, being now consumed; for this was some considerable time after his death.

He revived, and stood up on his feet which miracle God wrought there, partly, to do honour to that great prophet, and that by this seal he might confirm his doctrine, and thereby confute the false doctrine and worship of the Israelites; partly, to strengthen the faith of Joash, and of the Israelites, in his promise of their success against the Syrians; and partly, in the midst of all their calamities, to comfort such Israelites as were Elisha’ s followers with the hopes of that eternal life whereof this was a manifest pledge, and to awaken the rest of that people to a due care and preparation for it.

Poole: 2Ki 13:23 - From his presence

From his presence i.e. from the land of Canaan, to which the presence and public and solemn worship of God was confined.

Poole: 2Ki 13:25

According to the prediction above, 2Ki 13:19 .

Haydock: 2Ki 13:1 - Eliseus

Eliseus. His tomb was not in the city, but in a spacious cave, the entrance of which was secured with a stone, according to custom. This was removed in the hurry, and the corpse thrown into the same recess, which had been prepared for the remains of the prophet. Josephus ([Antiquities?] ix. 8.) relates the history in a different manner, and pretends that robbers having slain a person, threw his corpse accidentally into the tomb of Eliseus. The Rabbins tell us his name was Sellum, and that he died again immediately, because he was a wicked man, which would render the miracle, in a manner, useless. (Calmet) ---

By it God honoured his servant, and convinced the Israelites that what he had so lately foretold, respecting the Syrians, would undoubtedly take place. (Menochius)

Haydock: 2Ki 13:1 - Years

Years. Two with his son Joas, (Usher) or three. (Capellus) (Du Hamel) See ver. 10.

Haydock: 2Ki 13:3 - Days

Days, while Joachaz lived, ver. 22. (Menochius) ---

Yet Benadad only molested his son. (Calmet) ---

Hazael proved a dreadful scourge in the hand of God, to punish his people, chap. viii. 12. (Haydock)

Haydock: 2Ki 13:5 - Saviour

Saviour, in the person of Joas, (ver. 23.; Tostat) after the death of Joachaz, whose repentance preserved him, at least, in this world. (Haydock)

Haydock: 2Ki 13:6 - A grove

A grove, dedicated to the worship of idols. (Challoner) ---

Hebrew, "and the Ascera (grove of Astarte) was standing even in Samaria." That impure worship had gained ground again, after Jehu was dead.

Haydock: 2Ki 13:7 - Floor

Floor. Amos (i. 3.) informs us, that Hazael had crushed the inhabitants of Galaad to death with iron chariots.

Haydock: 2Ki 13:8 - Valour // Fortiter ille facit qui miser esse potest

Valour, or personal courage, (Calmet) though he gained no complete victory. The most valiant are not always successful. (Tirinus) ---

Fortiter ille facit qui miser esse potest. (Martial) (Haydock) ---

Joachaz did not quite sink under his troubles. (Tirinus)

Haydock: 2Ki 13:10 - Seven // Years

Seven. To complete the number seventeen, (ver. 1.) it ought to be "nine" ending. (Houbigant, p. 109.) See chap. xiv. 23. ---

Years. If Jeroboam reigned in the 15th year of Amasias, and his father in the 37th of Joas, and not in the 39th almost complete, this king would have held dominion eighteen years. (Ibid.[Houbigant, p. 109.?])

Haydock: 2Ki 13:12 - Juda

Juda, who was the aggressor. See 2 Paralipomenon xxv. 23.

Haydock: 2Ki 13:13 - Throne

Throne, for ten years, along with his father. From this period the reign of Azarias must be dated, chap. xv. 1. (Usher) (Calmet)

Haydock: 2Ki 13:14 - The illness // To him // Wept. See how he loved him! // Thereof

The illness. Hebrew, Septuagint, and Chaldean, "of his sickness whereof he also died;" insinuating that he had been before afflicted with this infirmity. ---

To him, probably in the same city of Samaria. ---

Wept. See how he loved him! He was concerned for the welfare of his kingdom. (Menochius) ---

Thereof. Eliseus had addressed Elias in the same terms, chap. ii. 12. (Calmet)

Haydock: 2Ki 13:17 - East // Them

East, looking towards Galgaad, (Hadock) which the Syrians occupied. (Menochius) ---

These actions were all significative and prophetical. The throwing of a dart was formerly the mode of declaring war. (Virgil, Æneid ix.) Justin (ii.) says, "Alexander first threw a javelin, as against a hostile country." Thus also the ancients took possession. (Varro) (V. Max. iii., &c.) The people of Andros and Chalicis, sent each a deputy to seize Acanthos, when it had been abandoned by its inhabitants. The man from Andros, perceiving the other before him, threw his dart at the gate, and it was decided that he had thus lawfully obtained possession. (Plutarch, q. Græc.; Selden, Mare. Claus. iv.) ---

The action of Joas may be considered in both lights. ---

Them. We do not read the particulars of this battle: but it must have been very bloody. One of the three victories (ver. 25.) of Joas was probably obtained at Aphec, (Calmet) a place memorable for the victory of Achab, over the same Syrians, 3 Kings xx. 26. (Menochius)

Haydock: 2Ki 13:18 - Still

Still. This shewed a degree of remission. (Haydock) ---

It was natural for the king to conclude, that the more he struck the earth, the greater would be his success; (Calmet) and the prophet had, perhaps, insinuated as much. (Menochius)

Haydock: 2Ki 13:19 - Angry // Or seven // If

Angry. Septuagint, "grieved." (Haydock) ---

Or seven is omitted in Hebrew and Septuagint. This text proves that God knows what would take place conditionally. (Tirinus) ---

If, &c. By this it appears, that God had revealed to the prophet that the king should overcome the Syrians, as many times as he should then strike on the ground; but, as he had not, at the same time, revealed to him how often the king would strike, the prophet was concerned to see that he struck but thrice. (Challoner) ---

Joas was assured that he should consume the Syrians. But this was to be understood, provided he performed this part, (Menochius; Tirinus) and that destruction was not said to be entire. (Haydock)

Haydock: 2Ki 13:20 - Buried him // Same

Buried him, near Samaria. (Menochius) ---

He had been chosen by Elias sixty-eight years before, and had lived eleven with him. His perfect character is given, Ecclesiasticus xlviii. 13. His double spirit represents the plentitude of grace in Jesus Christ; as his raising the child to life, in such a wonderful manner, denotes his incarnation. The waters of Jericho made sweet, and the healing of Naaman, set before us the virtue of baptism: as the widow's oil shews the great graces which are bestowed by Christ upon his Church. The children devoured, and the Syrians struck blind, remind us of the perversity and blindness of infidels, who will not acknowledge the truth, Matthew xiii. 14. We must now see how the bones of Eliseus prophesied: 1. By raising the dead to life, as a confirmation of all his former predictions; 2. as proof of a future resurrection, of the virtue of relics, and of the influence of the saints in heaven, whose souls were formerly united to their bodies, and were filled with the Holy Spirit; (St. Cyril of Jerusalem, cat. xviii. Illum.) 3. in as much as this miracle was a figure of Christ's resurrection, who raised himself to life, and those who believe in him: (Calmet) while Eliseus, in the like state of death, had only raised another. (Haydock) (St. Max., hom. i. de pasc.) ---

Same. Septuagint, Hebrew, and Syriac, "at the coming in of the year;" (Haydock) or, "the next year." (Pagnin)

Haydock: 2Ki 13:23 - Time

Time. Long before the captivity of Babylon, the Israelites had been led captives, to return no more in a body. Some stragglers mixed with the Jews, and inhabited the country under that appellation. It would seem that this was written before the overturning of the kingdom of Israel. (Haydock)

Haydock: 2Ki 13:25 - Israel

Israel, on the east side of the Jordan; (chap. x. 33.; Calmet) at least (Haydock) those which had been taken from his father. Jeroboam retook what had been lost by Jehu. (Menochius) ---

Hence both these kings are styled saviours, ver. 5., and chap. xiv. 27. (Salien)

Gill: 2Ki 13:1 - In the twenty and third year of Joash the son of Ahaziah king of Judah // Jehoahaz the son of Jehu began to reign over Israel in Samaria // and reigned seventeen years

In the twenty and third year of Joash the son of Ahaziah king of Judah,.... The same year he was so zealous and busy in repairing the temple, 2Ki 12:6,

Jehoahaz the son of Jehu began to reign over Israel in Samaria; whereas Joash began to reign in the seventh year of Jehu, and Jehu reigned but twenty eight years, 2Ki 10:36, and 2Ki 12:1, this could be but the twenty first of Joash; to reconcile which it must be observed, that it was at the beginning of the seventh year of Jehu that Joash began to reign, and at the beginning of the twenty third of Joash that Jehoahaz began to reign, as the Jewish commentators observe:

and reigned seventeen years; the two last of which were in common with his son, as Junius, see 2Ki 13:10

Gill: 2Ki 13:2 - And he did that which was evil in the sight of the Lord // and followed the sins of Jeroboam the son of Nebat, which made Israel to sin // he departed not therefrom

And he did that which was evil in the sight of the Lord,.... Committed idolatry:

and followed the sins of Jeroboam the son of Nebat, which made Israel to sin; worshipping the golden calves:

he departed not therefrom; from the worship of them.

Gill: 2Ki 13:3 - And the anger of the Lord was kindled against Israel // and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days

And the anger of the Lord was kindled against Israel,.... They doing as their kings did:

and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all their days; the word "their" should not be supplied, since it was not true that Israel was delivered into the hands of both those kings of Syria as long as they lived; for they were delivered out of the hands of Benhadad, 2Ki 13:25, but the word "his" should be inserted for it as to be understood of the days of Jehoahaz, see 2Ki 13:22.

Gill: 2Ki 13:4 - And Jehoahaz besought the Lord, and the Lord hearkened unto him // for he saw the oppression of Israel // because the king of Syria oppressed them

And Jehoahaz besought the Lord, and the Lord hearkened unto him,.... He did not apply in his distress to the calves he worshipped, but to the Lord; who had a regard to his prayer, not for his sake, or any righteousness of his, or even his repentance and humiliation, which were only external; but for the sake of Israel, and because they were oppressed, who were his people, and he their God, though they had sadly departed from him:

for he saw the oppression of Israel; not only with his eye of omniscience, but with an eye of mercy and compassion:

because the king of Syria oppressed them; by his incursions upon them, and wars with them.

Gill: 2Ki 13:5 - And the Lord gave Israel a saviour // so that they went out from under the hand of the Syrians // and the children of Israel dwelt in their tents, as before time

And the Lord gave Israel a saviour,.... Not an angel sent by him, nor a captain raised up among them, nor the prophet Elisha, who predicted their deliverance, nor Jehoahaz himself, but his son Joash, 2Ki 13:25.

so that they went out from under the hand of the Syrians; were not in subjection to them, nor harassed by them, nor in fear of them:

and the children of Israel dwelt in their tents, as before time; in peace and safety.

Gill: 2Ki 13:6 - Nevertheless, they departed not from the sins of the house of Jeroboam, who made Israel to sin, but walked therein // and there remained the grove in Samaria

Nevertheless, they departed not from the sins of the house of Jeroboam, who made Israel to sin, but walked therein,.... Continued to worship the calves still, which was an instance of great ingratitude; the Syriac and Arabic versions read, "he departed not"; Jehoahaz the king:

and there remained the grove in Samaria; which Ahab made there, 1Ki 16:33, neither Jehu nor his son had it cut down, though Baal was destroyed.

Gill: 2Ki 13:7 - Neither did he leave of the people to Jehoahaz but fifty horsemen // and ten chariots // and ten thousand footmen // for the king of Syria had destroyed them, and had made them like the dust by threshing

Neither did he leave of the people to Jehoahaz but fifty horsemen,.... This is to be connected with 2Ki 13:4, the verses 2Ki 12:5, being to be read in a parenthesis, as in our version, and to be understood of the king of Syria, who left no more to the king of Israel, not of the people of the land, but of his army, than fifty horsemen, all the rest being either taken and carried captive by him, or slain:

and ten chariots; military chariots, with the men they carried:

and ten thousand footmen; foot soldiers; to so small a number was his army reduced through wars with the Syrians:

for the king of Syria had destroyed them, and had made them like the dust by threshing: as corn or chaff may be reduced to dust by too much threshing; or as mire and clay by treading on it.

Gill: 2Ki 13:8 - Now the rest of the acts of Jehoahaz, and all that he did, and his might // are they not written in the book of the chronicles of the kings of Israel

Now the rest of the acts of Jehoahaz, and all that he did, and his might,.... Which he exerted against the Syrians, being a man of courage, though not successful, because the Lord was not with him, but against him:

are they not written in the book of the chronicles of the kings of Israel? where their acts, and the events of their reigns, were recorded.

Gill: 2Ki 13:9 - And Jehoahaz slept with his fathers // and they buried him in Samaria // and Joash his son reigned in his stead

And Jehoahaz slept with his fathers,.... Died, as they did:

and they buried him in Samaria; where Omri, and all the kings of Israel, that descended from him, were buried:

and Joash his son reigned in his stead; of whom a short account is given in the following verses.

Gill: 2Ki 13:10 - In the thirty and seventh year of Joash king of Judah, began Jehoash the son of Jehoahaz to reign over Israel in Samaria // and reigned sixteen years

In the thirty and seventh year of Joash king of Judah, began Jehoash the son of Jehoahaz to reign over Israel in Samaria,.... But inasmuch as his father began to reign in the twenty third of Joash, and reigned seventeen years, 2Ki 13:1 this king must begin to reign in the thirty ninth or fortieth of Joash; for the reconciling of which it may be observed, that two of the years of his reign may be supposed to be imperfect; or rather that his son reigned two or three years in his lifetime, being raised up before his father's death to be a saviour of Israel from the Syrians; and so his father lived to see his prayer answered, 2Ki 13:4,

and reigned sixteen years.

Gill: 2Ki 13:11 - And he did that which was evil in the sight of the Lord

And he did that which was evil in the sight of the Lord,.... As his father did, and his character is described in the same words, see 2Ki 13:2.

Gill: 2Ki 13:12 - And the rest of the acts of Joash, and all that he did // and his might // and wherewith he fought against Amaziah king of Judah // are they not written in the book of the chronicles of the kings of Israel

And the rest of the acts of Joash, and all that he did,.... Though none of his acts as yet are recorded, but his sinful ones:

and his might; or valiant actions in war with the Syrians, 2Ki 13:25,

and wherewith he fought against Amaziah king of Judah; of which there is an account in the following chapter:

are they not written in the book of the chronicles of the kings of Israel? in the history of the transactions of their reigns.

Gill: 2Ki 13:13 - And Joash slept with his fathers // and Jeroboam sat upon his throne // and Joash was buried in Samaria with the kings of Israel

And Joash slept with his fathers,.... Or died:

and Jeroboam sat upon his throne; who was his son; it is not said that he began to sit on it, or to reign, nor to reign in his father's stead; hence it is concluded, as by Kimchi and others, that his father set him on his throne in his lifetime; and the Jewish chronology ^l expressly asserts that he reigned with him one year:

and Joash was buried in Samaria with the kings of Israel; see 2Ki 13:9, the history of his life and actions does not cease here, but, after an account of the sickness and death of Elisha, it is reassumed, which was necessary to interpose to lead on to it.

Gill: 2Ki 13:14 - Now Elisha was fallen sick of his sickness whereof he died // and Joash the king came down unto him // and wept over his face // and said, O my father, my father, the chariot of Israel, and the horsemen thereof

Now Elisha was fallen sick of his sickness whereof he died,.... The prophets do not live for ever; this sickness was unto death; Elisha died, and was not translated as Elijah was:

and Joash the king came down unto him; from his palace to the prophet's house, to visit him in his sickness; which was an instance of great condescension and respect, and especially in a wicked prince that could not be reformed by him:

and wept over his face; held his head over him, and wept, perceiving he was near his end, and sensible that his death would be a public loss; the nation having often reaped the benefit of his prayers, though his counsel and advice were neglected and despised:

and said, O my father, my father, the chariot of Israel, and the horsemen thereof; the same words Elisha said to Elijah, as he went up to heaven, which very probably Joash had heard of; See Gill on 2Ki 2:12, and here, as there, the Targum is,"my master, my master, who was better to Israel by his prayers than chariots and horsemen.''

Gill: 2Ki 13:15 - And Elisha said unto him, take bow and arrows

And Elisha said unto him, take bow and arrows,.... The usual instruments of war in those days: and he took unto him bow and arrows; which though they might not be had in the house of the prophet, he could have some from his guards that attended him.

Gill: 2Ki 13:16 - And he said unto the king of Israel, put thine hand upon the bow, and he put his hand upon it // and Elisha put his hands upon the king's hands

And he said unto the king of Israel, put thine hand upon the bow, and he put his hand upon it,.... His left hand:

and Elisha put his hands upon the king's hands; on both his hands, which were put, the one on the bow, the other on the arrow ^m; hereby signifying, that though the king would draw the bow in battle, the Lord, whom the prophet represented, would give the success; and that it would be by his help, and through his blessing on his arms, that he would obtain victory over his enemies.

Gill: 2Ki 13:17 - And he said, open the window eastward // and he opened it: then Elisha said, shoot, and he shot // and he said, the arrow of the Lord's deliverance, and the arrow of deliverance from Syria // for thou shalt smite the Syrians in Aphek till thou hast consumed them

And he said, open the window eastward,.... Syria lying east of the land of Israel, as the Jewish commentators in general observe, and for which they quote Isa 9:12, but it lay northeast, or rather more to the north; wherefore this may respect the eastward part of the land of Israel, which the Syrians had got possession of, and should be recovered, as this sign showed, see 2Ki 10:33,

and he opened it: then Elisha said, shoot, and he shot; the arrow, out of the window, being opened:

and he said, the arrow of the Lord's deliverance, and the arrow of deliverance from Syria; meaning, that that arrow was a sign of the Lord's deliverance of Israel from the Syrians, by whom they had been sadly oppressed, and reduced very low:

for thou shalt smite the Syrians in Aphek till thou hast consumed them; not the whole nation, but that army they should bring thither; which was a city in the land of Israel, where the Syrians were routed in Ahab's time; 100,000 were slain near it on one day, and 27,000 by the fall of the wall of it, 1Ki 20:26 hence some read the words here, "as in Aphek."

Gill: 2Ki 13:18 - And he said, take the arrows, and he took them // and he said unto the king of Israel // and he smote thrice, and stayed

And he said, take the arrows, and he took them,.... The rest of them:

and he said unto the king of Israel, smite upon the ground; the floor of the room in which the prophet lay:

and he smote thrice, and stayed; made a stop, ceased smiting; he might think this action trifling, and beneath him, only was willing to please the prophet, but did not do it with a good will, and therefore smote no more; though this was an emblem of his smiting the Syrians, which he might not understand.

Gill: 2Ki 13:19 - And the man of God was wroth with him // and said, thou shouldest have smitten five or six times, then hadst thou smitten Syria until thou hadst consumed it // whereas now thou shalt smite Syria but thrice

And the man of God was wroth with him,.... Because he ceased smiting, and smote no oftener; for it was revealed to the prophet, by an impulse upon his mind, that by the number of times he smote on the ground, it would be known how often he should get the victory over his enemies; but this was to be left to the king's own will, how often he would smite, and thereby the prophet would know also with what spirit he would pursue his victories, and the advantages he would gain:

and said, thou shouldest have smitten five or six times, then hadst thou smitten Syria until thou hadst consumed it; as a nation, as well as routed their several armies:

whereas now thou shalt smite Syria but thrice; beat them only three times in battle, according to the number of his smitings on the ground.

Gill: 2Ki 13:20 - And Elisha died, and they buried him // and the bands of the Moabites invaded the land at the coming in of the year

And Elisha died, and they buried him,.... In Samaria. Epiphanius says ⁿ, in Sebastopolis of Samaria, Samaria itself was called Sebaste in later times; though the Jews say ^o he was buried in Mount Carmel, in the cave of Elijah; according to the Jewish chronology ^p, he died in the tenth year of Joash, and he prophesied more than sixty years; sixty six, as Abarbinel, since he began to prophesy in the nineteenth year of Jehoshaphat; and, according to Clemens ^q of Alexandria, when he was forty years of age; but it seems rather, as Kimchi observes, that he died in the beginning of the reign of Joash, and even before his father's death, when he was a partner with him in the throne, and before any salvation or deliverance from the Syrians was wrought:

and the bands of the Moabites invaded the land at the coming in of the year; at the spring of the year, when there was fruit on the earth, those troops of robbers came to plunder and spoil; several of the Jewish writers observe, that in the word for "coming", ה is instead of א, and so may be rendered "in that year", in that selfsame year that Elisha died; and so read the Syriac, Arabic, and the Vulgate Latin versions.

Gill: 2Ki 13:21 - And it came to pass, as they were burying a man // that, behold, they spied a band of men // and they cast the man into the sepulchre of Elisha // and when the man was let down, and touched the bone's of Elisha // he revived, and stood upon his feet

And it came to pass, as they were burying a man,.... That is, as they were going to bury him; for as yet they were not come to the place they designed to bury him at, as appears by what follows:

that, behold, they spied a band of men; one of the bands of the Moabites, which came to rob and plunder, and which was about the place where they intended to bury the man; or they supposed would be there by that time they got to it, or at least before they could bury him, and therefore being frightened stopped:

and they cast the man into the sepulchre of Elisha; that being nearest, they opened it, or rather rolled away the stone from it, and threw the body in great haste:

and when the man was let down, and touched the bone's of Elisha; or "went and touched" ^r; that is, as Kimchi interprets it, being cast in, he rolled till he came to the body of the prophet, and touched it:

he revived, and stood upon his feet; which might serve to confirm the faith of Joash in the predictions of the prophet concerning his victories; is a proof of the resurrection of the dead, and of eternal life, and an emblem of our being quickened through the death of Christ. The Jews say ^s this man was Shallum the son of Tikvah, and husband of Huldah the prophetess, and was a good man, much given to alms, for which he was rewarded; and they further say, he went to his own house, and lived many years, and begat children, and particularly Hananeel, mentioned in Jer 32:7, which is not likely; though others say ^t he was a wicked man, Zedekiah the son of Chenaanah, 1Ki 22:24 and therefore not suffered to continue in the prophet's grave; but the former is more probable; and, according to Josephus ^u, it was the band of robbers that left this man, whom they had murdered, in the grave of Elisha. This grave seems to have been in the field, where the Jews of old, and in later times, buried, as in the field of Hebron, the potter's field, &c. so the Greeks, as Pausanias relates ^w, and the Romans also ^x, buried by the wayside.

Gill: 2Ki 13:22 - But Hazael king of Syria oppressed Israel all the days of Jehoahaz.

But Hazael king of Syria oppressed Israel all the days of Jehoahaz. That he reigned alone, at least, before he took his son Joash to reign with him.

Gill: 2Ki 13:23 - And the Lord was gracious to them // and had compassion on them // and had respect unto them // because of his covenant with Abraham, Isaac, and Jacob // and would not destroy them, neither cast he them from his presence as yet

And the Lord was gracious to them,.... To Israel, notwithstanding their apostasy from him, and the idolatry of the calves they were guilty of:

and had compassion on them; being in oppression and distress:

and had respect unto them; looked upon them with an eye of pity and mercy:

because of his covenant with Abraham, Isaac, and Jacob; made so long ago he still remembered:

and would not destroy them, neither cast he them from his presence as yet; or suffered them to be carried captive into another land, as he afterwards did in the times of Hoshea.

Gill: 2Ki 13:24 - So Hazael the king of Syria died, and Benhadad his son reigned in his stead.

So Hazael the king of Syria died, and Benhadad his son reigned in his stead. This was Benhadad the third; the first of this name was of the Damascene kings; but though the kingdom was now in another family, yet this name, being respectable with the Syrians, was retained in it.

Gill: 2Ki 13:25 - And Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war // three times did Joash beat him // and recovered the cities of Israel

And Jehoash the son of Jehoahaz took again out of the hand of Benhadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war,.... Which were in the countries of Gilead and Bashan, and belonged to the tribes of Reuben, Gad, and Manasseh, 2Ki 10:33,

three times did Joash beat him: in so many pitched battles, but where is not said, no doubt one of them was in Aphek, at least, 2Ki 13:17, and perhaps the other two on the other side Jordan; this agrees with the three times he smote the ground, significant thereof, 2Ki 13:18.

and recovered the cities of Israel; those before mentioned; otherwise, if those had not been recovered, not ten tribes, only seven and a half, would have been carried captive by the king of Assyria; whereas Josephus ^y says expressly, the ten tribes were carried captive.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ki 13:1

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 13:2

¹ tn Heb “in the eyes of.”

² tn Heb “walked after.”

³ tn Heb “he did not turn aside from it.”

NET Notes: 2Ki 13:3

¹ tn Heb “and the anger of the Lord burned against.”

² tn Heb “he gave them into the hand of.”

³ tn Heb “all the days.”

NET Notes: 2Ki 13:4

¹ tn Heb “appeased the face of the Lord.”

² tn Heb “and the Lord heard.”

³ tn Heb “for he saw the oppression of Israel, for the king of Syria oppressed them.”

NET Notes: 2Ki 13:5

¹ sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.

² tn Heb “and they went from under the hand of Syria.”

³ tn Heb “and the sons of Israel lived in their tents as before.”

NET Notes: 2Ki 13:6

¹ tn Heb “they did not turn away from.”

² tn Heb “house.”

³ tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).

⁴ tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”

sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

NET Notes: 2Ki 13:7

¹ tn Heb “Indeed he did not leave to Jehoahaz people.” The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.

² tn Heb “them,” i.e., the remainder of this troops.

³ tn Heb “and made them like dust for trampling.”

NET Notes: 2Ki 13:8

¹ tn Heb “As for the rest of the events of Jehoahaz, and all which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 2Ki 13:9

¹ tn Heb “lay down with his fathers.”

² tn Heb “and they buried him.”

NET Notes: 2Ki 13:10

¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

NET Notes: 2Ki 13:11

¹ tn Heb “in the eyes of.”

² tn Heb “turn away from all.”

³ tn Heb “in it he walked.”

NET Notes: 2Ki 13:12

¹ sn Jehoash and Joash are alternate forms of the same name.

² tn Heb “As for the rest of the events of Joash, and all which he did and his strength, [and] how he fought with Amaziah king of Judah, are they not written on the scroll of the events of the days of the kings of Israel?”

NET Notes: 2Ki 13:13

¹ tn Heb “lay down with his fathers.”

² tn Heb “sat on his throne.”

NET Notes: 2Ki 13:14

¹ tn Heb “Now Elisha was ill with the illness by which he would die.”

² tn Heb “went down to him.”

³ tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”

⁴ sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.

NET Notes: 2Ki 13:15

¹ tn Heb “and he took a bow and some arrows.”

NET Notes: 2Ki 13:16

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “Cause your hand to ride on the bow.”

³ tn Heb “and he caused his hand to ride.”

NET Notes: 2Ki 13:17

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “He opened [it].”

³ tn Heb “and he shot.”

⁴ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

⁵ tn Heb “The arrow of victory of the Lord and the arrow of victory over Syria.”

⁶ tn Heb “you will strike down Syria in Aphek until destruction.”

NET Notes: 2Ki 13:18

¹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

² tn Heb “and he took [them].”

NET Notes: 2Ki 13:19

¹ tn Heb “man of God.”

² tn Heb “[It was necessary] to strike five or six times, then you would strike down Syria until destruction.” On the syntax of the infinitive construct, see GKC 349 §114.k.

NET Notes: 2Ki 13:20

¹ tn Heb “and they buried him.”

² tn Heb “entered.”

³ tc The MT reading בָּא שָׁנָה (ba’ shanah), “it came, year,” should probably be emended to בְּבָּא הַשָּׁנָה (bÿba’ hashanah), “at the coming [i.e., ‘beginning’] of the year.” See M. Cogan and H. Tadmor, II Kings (AB), 148.

NET Notes: 2Ki 13:21

¹ tn Heb “and it so happened [that] they.”

² tn Heb “and look, they saw.”

³ tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.

⁴ tn Heb “the man.”

⁵ tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.

NET Notes: 2Ki 13:22

¹ tn Heb “all the days of Jehoahaz.”

NET Notes: 2Ki 13:23

¹ tn Or “showed them compassion.”

² tn Heb “he turned to them.”

³ tn Heb “because of his covenant with.”

⁴ tn Heb “until now.”

NET Notes: 2Ki 13:25

¹ tn Heb “from the hand of.”

Geneva Bible: 2Ki 13:2

And he did [that which was] evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, which made Israel to ^{( a )} sin; he departed not therefrom.

^{( a )} By worshipping the calves Jeroboam erected in Israel.

Geneva Bible: 2Ki 13:3

And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Benhadad the son of Hazael, all ^{( b )} [their] days.

^{( b )} While Jehoahaz lived.

Geneva Bible: 2Ki 13:5

(And the LORD gave Israel a ^{( c )} saviour, so that they went out from under the hand of the Syrians: and the children of Israel ^{( d )} dwelt in their tents, as beforetime.

^{( c )} That is, Joash the son of Jehoahaz.

^{( d )} Safely and without danger.

Geneva Bible: 2Ki 13:6

Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, [but] walked therein: and there remained the ^{( e )} grove also in Samaria.)

^{( e )} In which they committed their idolatry, and which the Lord had commanded to be destroyed (Deu 16:21).

Geneva Bible: 2Ki 13:7

Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of ^{( f )} Syria had destroyed them, and had made them like the dust by threshing.

^{( f )} That is, Hazael and Benhadad his son, (2Ki 13:3). Of Hazael read (2Ki 13:22).

Geneva Bible: 2Ki 13:10

In the thirty and seventh year of Joash king ^{( g )} of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria, [and reigned] sixteen years.

^{( g )} His chief purpose is to describe the kingdom of Judah, and how God performed his promise made to the house of David: but in the process he shows how Israel was afflicted and punished for their great idolatry, who though they had now degenerated, yet God both by sending them many prophets and various punishments, called them to him again.

Geneva Bible: 2Ki 13:14

Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, ^{( h )} O my father, my father, the chariot of Israel, and the horsemen thereof.

^{( h )} Thus they used to call the prophets and servants of God, by whom God blesses his people, as in (2Ki 2:12) meaning that they prospered their country more by their prayers than by force of arms.

Geneva Bible: 2Ki 13:17

And he said, Open the window ^{( i )} eastward. And he opened [it]. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed [them].

^{( i )} That is, toward Syria: so that he not only prophesied with words but also confirmed him by these signs that he would have the victory.

Geneva Bible: 2Ki 13:19

And the man of God was ^{( k )} wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed [it]: whereas now thou shalt smite Syria [but] thrice.

^{( k )} Because he seemed content to have victory against the enemies of God two or three times but did not have the zeal to overcome them continually, and to destroy them completely.

Geneva Bible: 2Ki 13:21

And it came to pass, as they were burying a man, that, behold, they spied a band [of men]; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he ^{( l )} revived, and stood up on his feet.

^{( l )} By this miracle God confirmed the authority of Elisha, whose doctrine in his life they contemned, that at this sight they might return and embrace the same doctrine.

Geneva Bible: 2Ki 13:23

And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as ^{( m )} yet.

^{( m )} That is, until their sins were come to a full measure and there was no more hope of amendment.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: 2Ki 13:1-9

It was the ancient honour of Israel that they were a praying people. Jehoahaz, their king, in his distress, besought the Lord; applied himself for help, but not to the calves; what help could they give him? He sought the Lord. See how swift God is to show mercy; how ready to hear prayer; how willing to find a reason to be gracious; else he would not look so far back as the ancient covenant Israel had so often broken, and forfeited. Let this invite and engage us for ever to him; and encourage even those who have forsaken him, to return and repent; for there is forgiveness with him, that he may be feared. And if the Lord answer the mere cry of distress for temporal relief, much more will he regard the prayer of faith for spiritual blessings.

MHCC: 2Ki 13:10-19

Jehoash, the king, came to Elisha, to receive his dying counsel and blessing. It may turn much to our spiritual advantage, to attend the sick-beds and death-beds of good men, that we may be encouraged in religion by the living comforts they have from it in a dying hour. Elisha assured the king of his success; yet he must look up to God for direction and strength; must reckon his own hands not enough, but go on, in dependence upon Divine aid. The trembling hands of the dying prophet, as they signified the power of God, gave this arrow more force than the hands of the king in his full strength. By contemning the sign, the king lost the thing signified, to the grief of the dying prophet. It is a trouble to good men, to see those to whom they wish well, forsake their own mercies, and to see them lose advantages against spiritual enemies.

MHCC: 2Ki 13:20-25

God has many ways to chastise a provoking people. Trouble comes sometimes from that point whence we least feared it. The mention of this invasion on the death of Elisha, shows that the removal of God's faithful prophets is a presage of coming judgments. His dead body was a means of giving life to another dead body. This miracle was a confirmation of his prophecies. And it may have reference to Christ, by whose death and burial, the grave is made a safe and happy passage to life to all believers. Jehoash was successful against the Syrians, just as often as he had struck the ground with the arrows, then a stop was put to his victories. Many have repented, when too late, of distrusts and the straitness of their desires.

Matthew Henry: 2Ki 13:1-9

This general account of the reign of Jehoahaz, and of the state of Israel during his seventeen years, though short, is long enough to let us see two things which are very affecting and instructive: -

I. The glory of Israel raked up in the ashes, buried and lost, and turned into shame. How unlike does Israel appear here to what it had been and might have been! How is its crown profaned and its honour laid in the dust! 1. It was the honour of Israel that they worshipped the only living and true God, who is a Spirit, an eternal mind, and had rules by which to worship him of his own appointment; but by changing the glory of their incorruptible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled themselves with the nations that worshipped the work of their own hands. We find here that the king followed the sins of Jeroboam (2Ki 13:2), and the people departed not from them, but walked therein, 2Ki 13:6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God and entrusted with the lively oracles. In all the history of the ten tribes we never find the least shock given to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame. 2. It was the honour of Israel that they were taken under the special protection of heaven; God himself was their defence, the shield of their help and the sword of their excellency. Happy wast thou, O Israel! upon this account. But here, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. They by their sins provoked God to anger, and then he delivered them into the hands of Hazael and Benhadad, 2Ki 13:3. Hazael oppressed Israel 2Ki 13:22. Surely never was any nation so often plucked and pillaged by their neighbours as Israel was. This the people brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt their neighbours to prey upon them. So low was Israel brought in this reign, by the many depravations which the Syrians made upon them, that the militia of the kingdom and all the force they could bring into the field were but fifty horsemen, ten chariots, and 10,000 footmen, a despicable muster, 2Ki 13:7. Have the thousands of Israel come to this? How has the gold become dim! The debauching of a nation will certainly be the debasing of it.

II. Some sparks of Israel's ancient honour appearing in these ashes. It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God and he is the God of Israel. For, 1. It was the ancient honour of Israel that they were a praying people: and here we find somewhat of that honour revived; for Jehoahaz their king, in his distress, besought the Lord (2Ki 13:4), applied for help, not to the calves (what help could they give him?) but to the Lord. It becomes kings to be beggars at God's door, and the greatest of men to be humble petitioners at the footstool of his throne. Need will drive them to it. 2. It was the ancient honour of Israel that they had God nigh unto them in all that which they called upon him for (Deu 4:7), and so he was here. Though he might justly have rejected the prayer as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people (2Ki 13:4), and he gave Israel a saviour (2Ki 13:5), not Jehoahaz himself, for all his days Hazael oppressed Israel (2Ki 13:22), but his son, to whom, in answer to his father's prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, 2Ki 13:25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham (2Ki 13:23), which, in such exigencies as these, he had long since promised to have respect to, Lev 26:42. See swift God is to show mercy, how ready to hear prayers, how willing to find out a reason to be gracious, else he would not look so far back as that ancient covenant which Israel had so often broken and forfeited all the benefit of. Let this invite and engage us for ever to him, and encourage even those that have forsaken him to return and repent; for there is forgiveness with him, that he may be feared.

Matthew Henry: 2Ki 13:10-19

We have here Jehoash, or Joash, the son of Jehoahaz and grandson of Jehu, upon the throne of Israel. Probably the house of Jehu intended some respect to the house of David when they gave this heir-apparent to the crown the same name with him that was then king of Judah.

I. The general account here given of him and his reign is much the same with what we have already met with, and has little in it remarkable, 2Ki 13:10-13. He was none of the worst, and yet, because he kept up that ancient and politic idolatry of the house of Jeroboam, it is said, He did that which was evil in the sight of the Lord. That one evil was enough to leave an indelible mark of infamy upon his name; for, how little evil soever men saw in it, it was, in the sight of the Lord, a very wicked thing; and we are sure that his judgment is according to truth. It is observable how lightly the inspired penman passes over his acts, and his might wherewith he warred, leaving it to the common historians to record them, while he takes notice only of the respect he showed to Elisha. One good action shall make a better figure in God's book than twenty great ones; and, in his account, it gains a man a much better reputation to honour a prophet than to conquer a king and his army.

II. The particular account of what passed between him and Elisha has several things in it remarkable.

1. Elisha fell sick, 2Ki 13:14. Observe, (1.) He lived long; for it was now about sixty years since he was first called to be a prophet. It was a great mercy to Israel, and especially to the sons of the prophets, that he was continued so long a burning and shining light. Elijah finished his testimony in a fourth part of that time. God's prophets have their day set them, some longer, others shorter, as Infinite Wisdom sees fit. (2.) All the latter part of his time, from the anointing of Jehu, which was forty-five years before Joash began his reign, we find no mention made of him, or of any thing he did, till we find him here upon his death-bed. He might be useful to the last, and yet not so famous as he had sometimes been. The time of his flourishing was less than the time of his living. Let not old people complain of obscurity, but rather be well pleased with retirement. (3.) The spirit of Elijah rested on Elisha, and yet he was not sent for to heaven in a fiery chariot, as Elijah was, but went the common road out of the world, and was visited with the visitation of all men. If God honour some above others, who yet are not inferior to them in gifts or graces, who shall find fault? May he not do what he will with his own?

2. King Joash visited him in his sickness, and wept over him, 2Ki 13:14. This was an evidence of some good in him, that he had a value and affection for a faithful prophet; so far was he from hating and persecuting him as a troubler of Israel that he loved and honoured him as one of the greatest blessings of his kingdom, and lamented the loss of him. There have been those who would not be obedient to the word of God, and yet have the faithful ministers of it so manifested in their consciences that they could not but have an honour for them. Observe here, (1.) When the king heard of Elisha's sickness he came to visit him, and to receive his dying counsel and blessing; and it was no disparagement to him, though a king, thus to honour one whom God honoured. Note, It may turn much to our spiritual advantage to attend the sick-beds and death-beds of good ministers and other good men, that we may learn to die, and may be encouraged in religion by the living comforts they have from it in a dying hour. (2.) Though Elisha was very old, had been a great while useful, and, in the course of nature, could not continue long, yet the king, when he saw him sick and likely to die, wept over him. The aged are most experienced and therefore can worst be spared. In many causes, one old witness is worth ten young ones. (3.) He lamented him in the same words with which Elisha had himself lamented the removal of Elijah: My father, my father. It is probable he had heard or read them in that famous story. Note, Those that give just honours to the generation that goes before them are often recompensed with the like from the generation that comes after them. He that watereth, that watereth with tears, shall be watered, shall be so watered, also himself, when it comes to his own turn, Pro 11:25. (4.) This king was herein selfish; he lamented the loss of Elisha because he was as the chariot and horsemen of Israel, and therefore could be ill spared when Israel was so poor in chariots and horsemen, as we find they were (2Ki 13:7), when they had in all but fifty horsemen and ten chariots. Those who consider how much good men contribute to the defence of a nation, and the keeping off of God's judgments, will see cause to lament the removal of them.

3. Elisha gave the king great assurances of his success against the Syrians, Israel's present oppressors, and encouraged him to prosecute the war against them with vigour. Elisha was aware that therefore he was loth to part with him because he looked upon him as the great bulwark of the kingdom against that common enemy, and depended much upon his blessings and prayers in his designs against them. "Well,"says Elisha, "if that be the cause of your grief, let not that trouble thee, for thou shalt be victorious over the Syrians when I am in my grave. I die, but God will surely visit you. He has the residue of the Spirit, and can raise up other prophets to pray for you."God's grace is not tied to one hand. He can bury his workmen and yet carry on his work. To animate the king against the Syrians he gives him a sign, orders him to take bow and arrows (2Ki 13:15), to intimate to him that, in order to the deliverance of his kingdom from the Syrians, he must put himself into a military posture and resolve to undergo the perils and fatigues of war. God would be the agent, but he must be the instrument. And that he should be successful he gives him a token, by directing him,

(1.) To shoot an arrow towards Syria, 2Ki 13:16, 2Ki 13:17. The king, no doubt, knew how to manage a bow better than the prophet did, and yet, because the arrow now to be shot was to have its significancy from the divine institution, as if he were now to be disciplined, he received the words of command from the prophet: Put thy hand upon the bow - Open the window - Shoot. Nay, as if he had been a child that never drew a bow before, Elisha put his hands upon the king's hands, to signify that in all his expeditions against the Syrians he must look up to God for direction and strength, must reckon his own hands not sufficient for him, but go on in a dependence upon divine aid. He teacheth my hands to war, Psa 18:34; Psa 144:1. The trembling hands of a dying prophet, as they signified the concurrence and communication of the power of God, gave this arrow more force than the hands of the king in his full strength. The Syrians had made themselves masters of the country that lay eastward, 2Ki 10:33. Thitherward therefore the arrow was directed, and such an interpretation given by the prophet of the shooting of this arrow, though shot in one respect at random, as made it, [1.] A commission to the king to attack the Syrians, notwithstanding their power and possession. [2.] A promise of success therein. It is the arrow of the Lord's deliverance, even the arrow of deliverance from Syria. It is God that commands deliverance; and, when he will effect it, who can hinder? The arrow of deliverance is his. He shoots out his arrows, and the work is done, Psa 18:14. " Thou shalt smite the Syrians in Aphek, where they are now encamped, or where they are to have a general rendezvous of their forces, till thou have consumed those of them that are vexatious and oppressive to thee and thy kingdom."

(2.) To strike with the arrows, 2Ki 13:18, 2Ki 13:19. The prophet having in God's name assured him of victory over the Syrians, he will now try him and see what improvement he will make of his victories, whether he will push them on with more zeal than Ahab did when Benhadad lay at his mercy. For the trial of this he bids him smite with the arrows on the ground: "Believe them brought to the ground by the arrow of the Lord's deliverance, and laid at thy feet; and now show me what thou wilt do to them when thou hast them down, whether thou wilt do as David did when God gave him the necks of his enemies, beat them small as the dust before the wind, "Psa 18:40, Psa 18:42. The king showed not that eagerness and flame which one might have expected upon this occasion, but smote thrice, and no more. Either out of foolish tenderness to the Syrians, he smote as if he were afraid of hurting them, at least of ruining them, willing to show mercy to those that never did, nor ever would, show mercy to him or his people. Or, perhaps, he smote thrice, and very coldly, because he thought it but a silly thing, that it looked idle and childish for a king to beat the floor with his arrows; and thrice was often enough for him to play the fool merely to please the prophet. But, by contemning the sign, he lost the thing signified, sorely to the grief of the dying prophet, who was angry with him, and told him he should have smitten five or six times. Not being straitened in the power and promise of God, why should he be straitened in his own expectations and endeavours? Note, It cannot but be a trouble to good men to see those they wish well to stand in their own light and forsake their own mercies, to see them lose their advantages against their spiritual enemies, and to give them advantage.

Matthew Henry: 2Ki 13:20-25

We must here attend,

I. The sepulchre of Elisha: he died in a good old age, and they buried him; and what follows shows, 1. What power there was in his life to keep off judgments; for, as soon as he was dead, the bands of the Moabites invaded the land - not great armies to face them in the field, but roving skulking bands, that murdered and plundered by surprise. God has many ways to chastise a provoking people. The king was apprehensive of danger only from the Syrians, but, behold, the Moabites invade him. Trouble comes sometimes from that point whence we least feared it. The mentioning of this immediately upon the death of Elisha intimates that the removal of God's faithful prophets is a presage of judgments coming. When ambassadors are recalled heralds may be expected. 2. What power there was in his dead body: it communicated life to another dead body, 2Ki 13:21. This great miracle, though very briefly related, was a decided proof of his mission and a confirmation of all his prophecies. It was also a plain indication of another life after this. When Elisha died, there was not an end of him, for then he could not have done this. From operation we may infer existence. By this it appeared that the Lord was still the God of Elisha; therefore Elisha still lived, for God is not the God of the dead, but of the living. And it may, perhaps, have a reference to Christ, by whose death and burial the grave is made to all believers a safe and happy passage to life. It likewise intimated that though Elisha was dead, yet, in virtue of the promises made by him, Israel's interests, though they seemed quite sunk and lost, should revive and flourish again. The neighbours were carrying the dead body of a man to the grave, and, fearing to fall into the hands of the Moabites, a party of whom they saw at a distance near the place where the body was to be interred, they laid the corpse in the next convenient place, which proved to be Elisha's sepulchre. The dead man, upon touching Elisha's bones, revived, and, it is likely, went home again with his friends. Josephus relates the story otherwise, That some thieves, having robbed and murdered an honest traveller, threw his dead body into Elisha's grave, and it immediately revived. Elijah was honoured in his departure. Elisha was honoured after his departure. God thus dispenses honours as he pleases, but, one way or other, the rest of all the saints will be glorious, Isa 11:10. It is good being near the saints and having our lot with them both in life and death.

II. The sword of Joash king of Israel; and we find it successful against the Syrians. 1. The cause of his success was God's favour (2Ki 13:23): The Lord was gracious to them, had compassion on them in their miseries and respect unto them. The several expressions here of the same import call upon us to observe and admire the triumphs of divine goodness in the deliverance of such a provoking people. It was of the Lord's mercies that they were not consumed, because he would not destroy them as yet. He foresaw they would destroy themselves at last, but as yet he would reprieve them, and give them space to repent. The slowness of God's processes against sinners must be construed to the honour of his mercy, not the impeachment of his justice. 2. The effect of his success was Israel's benefit. He recovered out of the hands of Benhadad the cities of Israel which the Syrians were possessed of, 2Ki 13:25. This was a great kindness to the cities themselves, which were hereby brought from under the yoke of oppression, and to the whole kingdom, which was much strengthened by the reduction of those cities. Thrice Joash beat the Syrians, just as often as he had struck the ground with the arrows, and then a full stop was put to the course of his victories. Many have repented, when it was too late, of their distrusts and the straitness of their desires.

Keil-Delitzsch: 2Ki 13:1-9

Reign of Jehoahaz. - Jehu was followed by Jehoahaz his son, "in the twenty-third year of Joash of Judah."This synchronistic statement is not only at variance with 2Ki 13:10, but cannot be very well reconciled with 2Ki 12:1. If Jehoahaz began to reign in the twenty-third year of Joash king of Judah, and reigned seventeen years, his son cannot have followed him after his death in the thirty-seventh year of Joash of Judah, as is stated in 2Ki 13:10, for there are only fourteen years and possibly a few months between the twenty-third and thirty-seventh years of Joash; and even if he ascended the throne at the commencement of the twenty-third year of the reign of Joash and died at the end of the thirty-seventh, they could only be reckoned as fifteen and not as seventeen years. Moreover, according to 2Ki 12:1, Joash of Judah began to reign in the seventh year of Jehu, and therefore Athaliah, who ascended the throne at the same time as Jehu, reigned fully six years. If, therefore, the first year of Joash of Judah coincides with the seventh year of Jehu, the twenty-eighth year of Jehu must correspond to the twenty-second year of Joash of Judah; and in this year of Joash not only did Jehu die, but his son Jehoahaz ascended the throne. Consequently we must substitute the twenty-second year of Joash, or perhaps, still more correctly, the twenty-first year (Josephus), for the twenty-third.

(Note: On the other hand, Thenius, who follows des Vignoles and Winer, not only defends the correctness of the account "in the twenty-third year of Joash,"because it agrees with the twenty-eight years'reign of Jehu (2Ki 10:36), but also holds fast the seventeen years'duration of the reign of Jehoahaz on account of its agreement with 2Ki 14:1; for 6 years (Athaliah) + 40 years (Joash) = 46 years, and 28 years (Jehu) + 17 years (Jehoahaz) = 45 years; so that, as is there affirmed, Amaziah the son of Joash ascended the throne in the second year of Joash the son of Jehoahaz. But to arrive at this result he assumes that there is an error in 2Ki 13:10, namely, that instead of the thirty-seventh year we ought to read the thirty-ninth year there, according to the edit. Aldina of the lxx. But apart from the fact that, as we have shown above in the text, the datum "in the twenty-third year of Joash"does not harmonize with the twenty-eight years'reign of Jehu, this solution of the difference is overthrown by the circumstance that, in order to obtain this agreement between 2Ki 13:1 and 2Ki 13:14, Thenius reckons the years of the reigns not only of Athaliah and Joash, but also of Jehu and Jehoahaz, as full years (the former 16 + 40, the latter 28 + 17); whereas, in order to bring the datum in 2Ki 13:1 (in the twenty-third year of Joash) into harmony with the emendation proposed in 2Ki 13:10 (in the thirty-ninth year of Joash), he reckons the length of the reign of Jehoahaz as only sixteen years (instead of seventeen). For example, if Jehoahaz reigned seventeen years, supposing that he ascended the throne in the twenty-third year of Joash of Judah, he died in the fortieth year of Joash (not the thirty-ninth), and his son began to reign the same year. In that case Amaziah would have begun to reign in the first year of Jehoash of Israel, and not in the second, as is stated in 2Ki 14:1.- The reading of the lxx (ed. Ald. v. 10), "in the thirty-ninth year,"is therefore nothing but a mistaken emendation resorted to for the purpose of removing a discrepancy, but of no critical value.)

If Jehu died in the earliest months of the twenty-eighth year of his reign, so that he only reigned twenty-seven years and one or two months, his death and his son's ascent of the throne might fall even in the closing months of the twenty-first year of the reign of Joash of Judah. And from the twenty-first to the thirty-seventh year of Joash, Jehoahaz may have reigned sixteen years and a few months, and his reign be described as lasting seventeen years.

2Ki 13:2-3

As Jehoahaz trod in the footsteps of his forefathers and continued the sin of Jeroboam (the worship of the calves), the Lord punished Israel during his reign even more than in that of his predecessor. The longer and the more obstinately the sin was continued, the more severe did the punishment become. He gave them (the Israelites) into the power of the Syrian king Hazael and his son Benhadad כּל־היּמים , "the whole time,"sc. of the reign of Jehoahaz (vid., 2Ki 13:22); not of the reigns of Hazael and Benhadad, as Thenius supposes in direct opposition to 2Ki 13:24 and 2Ki 13:25. According to 2Ki 13:7, the Syrians so far destroyed the Israelitish army, that only fifty horsemen, ten war-chariots, and ten thousand foot soldiers were left.

2Ki 13:4-5

In this oppression Jehoahaz prayed to the Lord ( יי פּני חלּה as in 1Ki 13:6); and the Lord heard this prayer, because He saw their oppression at the hands of the Syrians, and gave Israel a saviour, so that they came out from the power of the Syrians and dwelt in their booths again, as before, i.e., were able to live peaceably again in their houses, without being driven off and led away by the foe. The saviour, מושׁיע , was neither an angel, nor the prophet Elisha, nor quidam e ducibus Joasi, as some of the earlier commentators supposed, nor a victory obtained by Jehoahaz over the Syrians, nor merely Jeroboam (Thenius); but the Lord gave them the saviour in the two successors of Jehoahaz, in the kings Jehoash and Jeroboam, the former of whom wrested from the Syrians all the cities that had been conquered by them under his father (2Ki 13:25), while the latter restored the ancient boundaries of Israel (2Ki 14:25). According to 2Ki 13:22-25, the oppression by the Syrians lasted as long as Jehoahaz lived; but after his death the Lord had compassion upon Israel, and after the death of Hazael, when his son Benhadad had become king, Jehoash recovered from Benhadad all the Israelitish cities that had been taken by the Syrians. It is obvious from this, that the oppression which Benhadad the son of Hazael inflicted upon Israel, according to 2Ki 13:3, falls within the period of his father's reign, so that it was not as king, but as commander-in-chief under his father, that he oppressed Israel, and therefore he is not even called king in 2Ki 13:3.

2Ki 13:6

"Only they departed not,"etc., is inserted as a parenthesis and must be expressed thus: "although they departed not from the sin of Jeroboam."

2Ki 13:7

"For ( כּי ) he had not left,"etc., furnishes the ground for 2Ki 13:5 : God gave them a saviour, ... although they did not desist from the sin of Jeroboam, ... for Israel had been brought to the last extremity; He (Jehovah) had left to Jehoahaz people ( עם , people of war), only fifty horsemen, etc. For החטי instead of החטיא (2Ki 13:6), see at 1Ki 21:21. The suffix בּהּ in 2Ki 13:6 refers to הטּאת , just as that in ממּנּה in 2Ki 13:2 (see at 2Ki 3:3). "And even the Asherah was (still) standing at Samaria,"probably from the time of Ahab downwards (1Ki 16:33), since Jehu is not said to have destroyed it (2Ki 10:26.). וגו וישׂמם "and had made them like dust for trampling upon,"- an expression denoting utter destruction.

2Ki 13:8-9

Close of the reign of Jehoahaz. Jehoahaz had probably shown his might in the war with the Syrians, although he had been overcome.

Keil-Delitzsch: 2Ki 13:10-13

Reign of Jehoash or Joash of Israel. - On the commencement of his reign see at 2Ki 13:1. He also walked in the sins of Jeroboam (compare 2Ki 13:11 with 2Ki 13:2 and 2Ki 13:6). The war with Amaziah referred to in 2Ki 13:12 is related in the history of this king in 2Ki 14:8-14; and the close of the reign of Joash is also recorded there (2Ki 14:15 and 2Ki 14:16) with the standing formula. And even here it ought not to be introduced till the end of the chapter, instead of in 2Ki 13:12 and 2Ki 13:13, inasmuch as the verses which follow relate several things belonging to the reign of Joash. But as they are connected with the termination of Elisha's life, it was quite admissible to wind up the reign of Joash with 2Ki 13:13.

Keil-Delitzsch: 2Ki 13:14-21

Illness and Death of the Prophet Elisha. - 2Ki 13:14. When Elisha was taken ill with the sickness of which he was to die, king Joash visited him and wept over his face, i.e., bending over the sick man as he lay, and exclaimed, "My father, my father! the chariot of Israel and horsemen thereof!"just as Elisha had mourned over the departure of Elijah (2Ki 2:12). This lamentation of the king at the approaching death of the prophet shows that Joash knew how to value his labours. And on account of this faith which was manifested in his recognition of the prophet's worth, the Lord gave the king another gracious assurance through the dying Elisha, which was confirmed by means of a symbolical action.

2Ki 13:15-18

"Take-said Elisha to Joash-bow and arrows, ... and let thy hand pass over the bow"( הרכּב ), i.e., stretch the bow. He then placed his hands upon the king's hands, as a sign that the power which was to be given to the bow-shot came from the Lord through the mediation of the prophet. He then directed him to open the window towards the east and shoot, adding as he shot off the arrow: "An arrow of salvation from the Lord, and an arrow of salvation against the Syrians; and thou wilt smite the Syrians at Aphek (see at 1Ki 20:26) to destruction."The arrow that was shot off was to be a symbol of the help of the Lord against the Syrians to their destruction. This promise the king was then to appropriate to himself through an act of his own. Elisha therefore directed him (2Ki 13:18) to "take the arrows;"and when he had taken them, said: ארצה הך , "strike to the earth,"i.e., shoot the arrows to the ground, not "smite the earth with the bundle of arrows"(Thenius), which neither agrees with the shooting of the first arrow, nor admits of a grammatical vindication; for הכּה , when used of an arrow, signifies to shoot and to strike with the arrow shot off, i.e., to wound or to kill (cf. 2Ki 9:24; 1Ki 22:34). The shooting of the arrows to the earth was intended to symbolize the overthrow of the Syrians. "And the king shot three times, and then stood (still),"i.e., left off shooting.

2Ki 13:19

Elisha was angry at this, and said: "Thou shouldst shoot five or six times, thou wouldst then have smitten the Syrians to destruction; but now thou wilt smite them three times." להכּות : it was to shoot, i.e., thou shouldst shoot; compare Ewald, §237, c .; and for הכּית אז , then hadst thou smitten, vid., Ewald, §358, a . As the king was told that the arrow shot off signified a victory over the Syrians, he ought to have shot off all the arrows, to secure a complete victory over them. When, therefore, he left off after shooting only three times, this was a sign that he was wanting in the proper zeal for obtaining the divine promise, i.e., in true faith in the omnipotence of God to fulfil His promise.

(Note: "When the king reflected upon the power of the kings of Syria, since he had not implicit faith in Elisha, he thought that it was enough if he struck the earth three times, fearing that the prophecy might not be fulfilled if he should strike more blows upon the ground."- Clericus.)

Elisha was angry at this weakness of the king's faith, and told him that by leaving off so soon he had deprived himself of a perfect victory over the Syrians.

2Ki 13:20-21

Elisha then died at a great age. As he had been called by Elijah to be a prophet in the reign of Ahab and did not die till that of Joash, and forty-one years elapsed between the year that Ahab died and the commencement of the reign of Joash, he must have held his prophetical office for at least fifty years, and have attained the age of eighty. "And they buried him must as marauding bands of Moabites entered the land. And it came to pass, that at the burial of a man they saw the marauding bands coming, and placed the dead man in the greatest haste in the grave of Elisha,"for the purpose of escaping from the enemy. But when the (dead) man touched the bones of Elisha, he came to life again, and rose up upon his feet. וגו מואב וּגדוּדי is a circumstantial clause. The difficult expression שׁנה בּא , "a year had come,"can only have the meaning given by the lxx and Chald.: "when a year had come,"and evidently indicates that the burial of Elisha occurred at the time when the yearly returning bands of Moabitish marauders invaded the land. Ewald (Krit. Gramm. p. 528) would therefore read בּוא , a coming of the year, in which case the words would be grammatically subordinate to the main clause. Luther renders it "the same year," in ipso anno , after the Vulgate and Syriac, as if the reading had been שׁנה בּהּ . הם , they, the people who had just buried a man. ישׁליכוּ , not threw, but placed hastily. ויּגּע ויּלך : and the man went and touched. ויּלך serves as a pictorial delineation of the thought, that as soon as the dead man touched the bones of Elisha he came to life. הלך is not only applied to the motion of inanimate objects, but also to the gradual progress of any transaction. The conjecture of Thenius and Hitzig, ויּלכוּ , "and they went away,"is quite unsuitable. The earlier Israelites did not bury their dead in coffins, but wrapped them in linen cloths and laid them in tombs hewn out of the rock. The tomb was then covered with a stone, which could easily be removed. The dead man, who was placed thus hurriedly in the tomb which had been opened, might therefore easily come into contact with the bones of Elisha. The design of this miracle of the restoration of the dead man to life was not to show how even in the grave Elisha surpassed his master Elijah in miraculous power (Ephr. Syr. and others), but to impress the seal of divine attestation upon the prophecy of the dying prophet concerning the victory of Joash over the Syrians (Wis. 48:13, 14), since the Lord thereby bore witness that He was not the God of the dead, but of the living, and that His spirit was raised above death and corruptibility. - The opinion that the dead man was restored to life again in a natural manner, through the violent shaking occasioned by the fall, or through the coolness of the tomb, needs no refutation.

Keil-Delitzsch: 2Ki 13:22-25

The prophecy which Elisha uttered before his death is here followed immediately by the account of its fulfilment, and to this end the oppression of the Israelites by Hazael is mentioned once more, together with that turn of affairs which took place through the compassion of God after the death of Hazael and in the reign of his son Benhadad. לחץ is a pluperfect: "Hazael had oppressed"(for the fact itself compare 2Ki 13:4 and 2Ki 13:7). For the sake of the covenant made with the patriarchs the Lord turned again to the Israelites, and would not destroy them, and did not cast them away from His face עתּה עד ("till now"), as was the case afterwards, but delivered them from the threatening destruction through the death of Hazael. For in the reign of his son and successor Benhadad, Joash the son of Jehoahaz took from him again ( ויּשׁב is to be connected with ויּקּה ) the cities which he (Hazael) had taken from Jehoahaz in the war. These cities which Hazael had wrested from Jehoahaz were on this side of the Jordan, for Hazael had conquered all Gilead in the time of Jehu (2Ki 10:32-33). Joash recovered the former from Benhadad, whilst his son Jeroboam reconquered Gilead also (see at 2Ki 14:25).

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 11:21--13:1

3. Jehoash's good reign in Judah 11:21-12:21

With the beginning of Jehoash's reign Judah began to enjoy over 100 years of consecutive leadership by four men whom the writer of Kings judged good. None of these four (Jehoash, Amaziah, Azariah, and Jotham) was as good for Judah as Asa and Jehoshaphat had been or as Hezekiah or Josiah would be. Nevertheless together they provided the longest continuous span of God-approved leadership in Judah's history.

Constable: 2Ki 13:1-9

4. Jehoahaz's evil reign in Israel 13:1-9

Jehoahaz reigned over the Northern Kingdom from 814-798 B.C. Because Israel continued to disregard the Mosaic Covenant God allowed the Arameans to dominate her. Hazael ruled Aram from 841-801 B.C. and his son, Ben-Hadad III, succeeded him. The date Ben-Hadad III's reign ended seems to have been about 773 B.C.⁷⁹

Aram's oppression moved Jehoahaz to seek Yahweh's help that He graciously provided in spite of the king's unfaithfulness. The deliverer God raised up (v. 5) was probably King Adad-Nirari III of Assyria (810-783 B.C.) who attacked Damascus as well as Tyre, Sidon, Media, Edom, and Egypt.⁸⁰ The Arameans consequently stopped attacking Israel and turned to defending themselves against their neighbor to the east. Another way God disciplined Israel at this time was by reducing her army through casualties (v. 7). This had begun in Jehu's reign (10:32-36) but continued during Jehoahaz's administration.

Neo-Assyrian Kings81
Adad-nirari II	911-891
Tukulti-Ninurta II	890-884
Assur-ansirpal II	883-859
Shalmaneser III	858-824
Shamshi-Adad V	823-811
Adad-nirari III	810-783
Shalmaneser IV	782-773
Assur-dan III	772-755
Assur-nirari V	754-745
Tiglath-pileser III	745-727
Shalmaneser V	727-722
Sargon II	722-705
Sennacherib	705-681
Esarhaddon	681-669
Ashurbanipal	668-627
Ashur-etil-ilani	627-623
Sin-sum-lisir	623
Sin-sar-iskun	623-612
Assur-uballit II	612-609

Constable: 2Ki 13:10-25

5. Jehoash's evil reign in Israel 13:10-25

Again two kings with the same name ruled over the Northern and Southern Kingdoms at the same time.

Constable: 2Ki 13:10-13

Jehoash's assessment 13:10-13

Jehoash of Judah (called Joash in v. 1 of the NASB) was already on the throne when Jehoash of Israel (called Joash after that in the NASB) came to power. The northern king ruled for 16 years (798-782 B.C.) the first five as sole ruler and the last 11 as coregent with his son Jeroboam II. Jehoash continued the policies of his predecessors in Israel.

Constable: 2Ki 13:14-21

Elisha's prophesy and death 13:14-21

Jehoash (Joash) had respect and affection for Elisha. He anticipated the loss that the death of God's spiritual warrior would be to Israel (v. 14). He recognized that Israel's real defense lay in Yahweh's angelic army and in Elisha's spiritual warfare for her (v. 14; cf. 2:12).

"The prophet is the man whose prayer is better than chariots and horsemen. Trust in the words of the prophet means that horses and chariots can be abandoned."⁸²

Elisha gave the king a prophecy of Israel's future deliverance because Jehoash had humbled himself before God (vv. 15-19).

"Elisha instructed Israel's king to pick up his bow (v. 15). When he had done so, the prophet placed his own hands on those of the king, thereby indicating that what he was about to do would be full of spiritual symbolism (v. 16)."⁸³

The bow and arrows were symbols of the strength and victory God would give Jehoash. By taking them in hand the king was symbolically becoming God's agent of power. Elisha put his own hands on the king's to illustrate that the king's power would come from Yahweh through Elisha. The east window opened toward Aram from Israel. By shooting the first arrow Jehoash was appropriating the victory symbolized by the arrow. As he shot, Elisha explained to him that the arrow represented victory over Aram at Aphek (cf. 1 Kings 20:30). The prophet then instructed Jehoash to shoot the remaining arrows at the ground. The Hebrew makes this translation preferable. He was to strike the ground by shooting the arrows at it.

"It is . . . a symbolic action, like that of Joshua thrusting with a spear at Ai (Jos. 8:18)."⁸⁴

Elisha was angry when Jehoash shot only three more arrows because in doing so the king was demonstrating weak faith. Jehoash knew what shooting the arrows signified (v. 17). Perhaps the king did not believe God could or would give him as much victory as Elisha had implied. He failed to trust God even though he knew what God had promised.

Elisha's ministry spanned at least 56 years.⁸⁵ When he died, friends evidently buried him in a cave or rock tomb as was customary then. Apparently the men who placed the body of their dead friend in Elisha's tomb observed this man's resuscitation. Undoubtedly they told their story everywhere, and probably King Jehoash heard it. Such a sign of God's power working even through His prophet's corpse would have encouraged the king as he looked forward to meeting Aram in battle. It would also have rebuked him for his lack of faith. The story would have impressed on everyone who heard it the great power of Yahweh that brought blessing (life) to others through His faithful servants. Since Elisha was dead there was no question that the power was Yahweh's, not the prophet's.

"As he was a man of power in life (chaps. 2-7), moving and persuasive even in stories told about him (2 Kgs 8:1-6), so now his awesome powers continue working in death, confirming the prophet and foreshadowing the victory to come."⁸⁶

Constable: 2Ki 13:22-25

Jehoash's victories 13:22-25

The basis of God's continuing mercy to Israel was not her goodness but God's in remaining faithful to the Abrahamic Covenant (v. 23; cf. 8:47; Gen. 3:23). As Elisha had predicted, Jehoash defeated the Arameans three times (v. 25; cf. vv. 18-19), but he did not destroy them completely (cf. v. 19).

Why did the writer place the record of the resuscitation (vv. 20-21) within the story of the Aramean army's defeat (vv. 14-25)? Probably he intended the resuscitation incident to illustrate the fact that God would also revive Israel by defeating Aram as he had revived the dead man.

In this record of his life Jehoash appears to have been a spiritually sensitive man whose confidence in God was weak, but he also perpetuated the Jeroboam cult.

Guzik: 2Ki 13:1-25 - The Death of Elisha

2 Kings 13 - The Death of Elisha

A. The reigns of Jehoahaz and Jehoash, Kings of Israel.

1. (1-4) A summary of the reign of Jehoahaz and an answer to prayer.

In the twenty-third year of Joash the son of Ahaziah, king of Judah, Jehoahaz the son of Jehu became king over Israel in Samaria, and reigned seventeen years. And he did evil in the sight of the LORD, and followed the sins of Jeroboam the son of Nebat, who had made Israel sin. He did not depart from them. Then the anger of the LORD was aroused against Israel, and He delivered them into the hand of Hazael king of Syria, and into the hand of Ben-Hadad the son of Hazael, all their days. So Jehoahaz pleaded with the LORD, and the LORD listened to him; for He saw the oppression of Israel, because the king of Syria oppressed them.

a. Jehoahaz, the son of Jehu became king over Israel: This was the beginning of the fulfillment of a promise made to Jehu, recorded in 2 Kings 10:30. God promised him that his descendants would sit on the throne of Israel to the fourth generation. This dynasty - though founded on a violent overthrow of the previous royal house - continued, because Jehu came to the throne doing the will of God.

b. He did evil in the sight of the LORD, and followed in the sins of Jeroboam: His father Jehu also continued in the idolatry of Jeroboam (2 Kings 10:31). Jehoahaz followed in the footsteps of both Jeroboam and his father Jehu.

c. He delivered them into the hand of Hazael king of Syria: The northern kingdom of Israel still had its own name and king, but they were a tributary and subservient nation to Syria.

i. In the general history of this time, the Assyrian Empire kept the Syrians weak and unable to expand their domain into Israel. But there was a period when internal problems made the Assyrians bring back their troops from the frontiers of their empire, and the Syrians took advantage of this time of Assyrian distraction.

d. So Jehoahaz pleaded with the LORD, and the LORD listened to him: Jehoahaz was an ungodly man, and this prayer did not mark a lasting or real revival in his life. Yet God listened to his prayer because of His great mercy and because of His care for Israel.

i. "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)

ii. "This restoration to prosperity began under Joash son of Jehoahaz, and culminated during the reign of his grandson Jeroboam II. So prayer is frequently answered after the petitioner has passed away." (Knapp)

2. (5-9) The rest of Jehoahaz's reign.

Then the LORD gave Israel a deliverer, so that they escaped from under the hand of the Syrians; and the children of Israel dwelt in their tents as before. Nevertheless they did not depart from the sins of the house of Jeroboam, who had made Israel sin, but walked in them; and the wooden image also remained in Samaria. For He left of the army of Jehoahaz only fifty horsemen, ten chariots, and ten thousand foot soldiers; for the king of Syria had destroyed them and made them like the dust at threshing. Now the rest of the acts of Jehoahaz, all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel? So Jehoahaz rested with his fathers, and they buried him in Samaria. Then Joash his son reigned in his place.

a. Then the LORD gave Israel a deliverer: This reminds us of the pattern often seen in the Book of Judges. Israel slipped into apostasy, God allowed them to be humbled under the enemies, they cried out to the LORD, and then He sent a deliverer, and Israel escaped from under the hand of the Syrians.

i. We don't know the name of this deliverer, but he is well known in heaven. One does not need a great name to do a great work for the LORD.

b. Nevertheless they did not depart from the sins of the house of Jeroboam: Though God answered their prayer and sent a deliverer, Israel continued in their false worship of the true God. Men often consider this to be a small and inconsequential sin, and excuse the idolatry under the claim of good intentions.

i. "Israel's repentance was only half-hearted; they repented because they suffered. They repented because of the suffering rather than because of the sin. They went back to the sin after they escaped from the sorrow." (Spurgeon)

c. He left of the army of Jehoahaz only fifty horsemen: Israel was delivered; they were apostate; and they were weak. Their lack of fellowship with the true God made them weak; or actually, God made them weak because of their lack of true relationship.

3. (10-13) Summary of Jehoash's reign over Israel.

In the thirty-seventh year of Joash king of Judah, Jehoash the son of Jehoahaz became king over Israel in Samaria, and reigned sixteen years. And he did evil in the sight of the LORD. He did not depart from all the sins of Jeroboam the son of Nebat, who made Israel sin, but walked in them. Now the rest of the acts of Joash, all that he did, and his might with which he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? So Joash rested with his fathers. Then Jeroboam sat on his throne. And Joash was buried in Samaria with the kings of Israel.

a. Jehoash the son of Jehoahaz became king over Israel in Samaria: He was the grandson of King Jehu, founder of this dynasty. He continued in the same sins as his father and grandfather.

b. His might with which he fought against Amaziah king of Judah: The reign of Jehoash saw a civil war among the people of God, with the southern kingdom of Judah and the northern kingdom of Israel in war.

i. "This war with Amaziah may be seen in ample detail in 2 Chronicles 25; it ended in the total defeat of Amaziah who was taken prisoner by Joash, and afterwards slain in a conspiracy at Lachish." (Clarke)

B. The death of Elisha.

1. (14a) Elisha's sickness unto death.

Elisha had become sick with the illness of which he would die.

a. Elisha had become sick: Even men of faith and miracles are not immune to sickness and disease. This great man became sick like others whom he had healed as a channel of the power and blessing of God.

b. With the illness of which he would die: Though God used Elisha on many occasions to heal others, God appointed this illness to be the means of taking Elisha from this world. God has no one single way that He does this; it is a mistake to believe that all the godly die in their sleep without a hint of prior illness.

2. (14b-17) King Joash and his final audience with Elisha the prophet.

Then Joash the king of Israel came down to him, and wept over his face, and said, "O my father, my father, the chariots of Israel and their horsemen!" And Elisha said to him, "Take a bow and some arrows." So he took himself a bow and some arrows. Then he said to the king of Israel, "Put your hand on the bow." So he put his hand on it, and Elisha put his hands on the king's hands. And he said, "Open the east window"; and he opened it. Then Elisha said, "Shoot"; and he shot. And he said, "The arrow of the Lord's deliverance and the arrow of deliverance from Syria; for you must strike the Syrians at Aphek till you have destroyed them."

a. Joash the king of Israel came down to him, and wept over his face: This reaction of the king of Israel might seem strange, having just read the description of the sin and evil that marked his reign. However, it is important to remember that Joash was not a worshipper of the false gods; he was a false worshipper of the true God. He had some respect for the true God, and therefore some regard and honor for Elisha.

i. "Dear friends, let us seek so to live that even ungodly men may miss us when we are gone." (Spurgeon)

b. The chariots of Israel and their horsemen! Elisha said these words to Elijah at the end of the elder prophet's days on this earth. When he said this to Elijah in 2 Kings 2:12, he recognized the true strength of Israel. He knew that the strength of Israel was really in the presence of the prophet of God. Now Joash sees the same strength slipping from this earth and mourns it.

c. Take a bow and some arrows: Joash was concerned that the true strength of Israel was about to depart from this earth. Therefore, Elisha used this illustration of the arrow shot through the window to show him that the arrow of the Lord's deliverance was still present, and all Joash had to do was to shoot the arrow in faith.

d. For you must strike the Syrians at Aphek: Elisha made it clear that there was a connection between the shooting of the arrows towards the east and a strike against the Syrians that would bring deliverance to Israel.

i. "The window was opened eastward toward Syria and specifically toward Aphek, the most strategic site between Damascus and Samaria. Aphek was the city where Ahab had defeated the Syrians years earlier (1 Kings 20:26)." (Dilday)

ii. "It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. . . . The dart, spear, or arrow thrown, was an emblem of the commencement of hostilities." (Clarke)

3. (18-19) King Joash fails to fully take the opportunity.

Then he said, "Take the arrows"; so he took them. And he said to the king of Israel, "Strike the ground"; so he struck three times, and stopped. And the man of God was angry with him, and said, "You should have struck five or six times; then you would have struck Syria till you had destroyed it! But now you will strike Syria only three times."

a. Take the arrows: Joash just heard Elisha make the connection between the arrows shot through the window and coming victory over the Syrian army. He knew that these arrows represented the Lord's deliverance of Israel against Syria.

b. Strike the ground: Joash timidly received this invitation of the prophet to shoot the arrows at no particular target so that they hit the ground. He shot three arrows and stopped, not sensing what he should have - that the arrows represented victories in battle over the Syrians, and he should have received the prophet's invitation more boldly.

i. The phrase "Strike the ground" can be for shot arrows hitting the ground. Elisha asked Joash to shoot the arrows through the window at no particular target, not to pound them on the floor.

ii. Elisha clearly asked Joash to do something that modeled prayer.

· Shooting the arrows required effort and aim.

· Shooting the arrows required instruction and help from the prophet of God.

· Shooting the arrows had to be done through an open window.

· Shooting the arrows had to be done without knowing the exact outcome ahead of time. The target was only fully known by faith.

· Shooting the arrows was ineffective because it was not repeated enough, reflecting a lack of confidence in the process.

· Shooting the arrows had its strategic moment, and when that moment passed it was gone.

· Failing to shoot the arrows hurts others, not only our self.

c. The man of God was angry with him: Because King Joash did not seize the strategic moment, Israel would enjoy only three victories over the Syrian army, instead of the many more they could have enjoyed.

i. "The prophet himself did not yet know how many victories Jehoash should obtain against the Syrians, but God had signified to him that he should learn that by the number of the king's strokes." (Poole)

ii. There are many situations in which we should keep "shooting the arrows," but we content ourselves with a small effort. "He should have continued smiting till the prophet had said, Enough." (Trapp)

· Keep shooting in the battle against sin.

· Keep shooting in the attainment of Christian knowledge.

· Keep shooting in the attainment of faith.

· Keep shooting to do more for the kingdom of God.

· Keep shooting because the world, the flesh, and the devil will not stop their shooting.

iii. When God invites us to take something by faith, we must receive it boldly - and ask Him knowing that He is a great king and giver who is honored by bold, reverent requests.

iv. "Only Joash's lack of faith, manifested in his half-hearted smiting the ground with arrows but thrice, prevented his destroying the Syrians utterly. And it was unto him according to his faith." (Knapp)

d. But now you will strike Syria only three times: As it happened, life and death depended on how many arrows Joash shot to the ground. When King Joash had the opportunity to shoot the arrows, it probably seemed to be a small thing to him. He did not know that God's plan for a nation and his seemingly small actions were vitally connected.

i. "It is a fact that God has purposed all things both great and little; neither will anything happen but according to his eternal purpose and decree. It is also a sure and certain fact that, oftentimes, events hang upon the choice of men. Their will has a singular potency." (Spurgeon)

ii. We think of all the excuses that Joash could have made; yet none of them are valid.

· "I stopped shooting because I didn't want to be presumptuous and ask for too much."

· "I stopped shooting because I'm not a very good archer."

· "I stopped shooting because Elisha didn't help me more."

· "I stopped shooting because I though three was plenty."

· "I stopped shooting because I didn't think it would do any good."

· "I stopped shooting because I wasn't in a shooting mood. I didn't feel like it."

· "I stopped shooting because I didn't want to get over-excited."

iii. "So there be some who think that hearing the gospel is a little thing. Life, death, and hell, and worlds unknown, may hang upon the preaching and hearing of a sermon. To hear attentively, and not be disturbed in the sermon, may seem a very insignificant thing; and yet upon the catching of the word may result either the attainment of faith or the absence of faith, and so the salvation that comes by faith." (Spurgeon)

4. (20-21) The continuing power of God at work in Elisha, even after his death.

Then Elisha died, and they buried him. And the raiding bands from Moab invaded the land in the spring of the year. So it was, as they were burying a man, that suddenly they spied a band of raiders; and they put the man in the tomb of Elisha; and when the man was let down and touched the bones of Elisha, he revived and stood on his feet.

a. The Elisha died: Perhaps he expected or hoped that he would be carried up into heaven after the dramatic pattern of his mentor Elijah. Yet that was not God's plan or will for Elisha. Like many others, he simply became old, sick, and then died.

b. When the man was let down and touched the bones of Elisha, he revived and stood on his feet: This is one of the more strange and unusual miracles in the Bible. There is little explanation and the silence of the record suggests that there was not inherent power in the bones of Elisha to resuscitate others. This seems to be a unique, one-time miracle to bring honor to the memory of this great prophet.

i. "This is the first, and I believe the last, account of a true miracle performed by the bones of a dead man; and yet on it and such like the whole system of miraculous working relics has been founded by the popish Church." (Clarke)

ii. We can also be brought to life by our contact with these dead prophets.

C. God's mercy unto Israel.

1. (22-23) God's kindness to Israel.

And Hazael king of Syria oppressed Israel all the days of Jehoahaz. But the LORD was gracious to them, had compassion on them, and regarded them, because of His covenant with Abraham, Isaac, and Jacob, and would not yet destroy them or cast them from His presence.

a. Hazael king of Syria oppressed Israel: This was allowed - even planned - by God as a way to discipline this wayward nation. 2 Kings 8:12 records Elisha's prior knowledge of the calamity Hazael would bring upon Israel.

b. But the LORD was gracious to them: Israel deserved this discipline, yet God refused to forsake them. He gave them many blessings and saved them from many problems and would not yet destroy them or cast them from His presence.

2. (24-25) The victories of King Joash against the Syrians.

Now Hazael king of Syria died. Then Ben-Hadad his son reigned in his place. And Jehoash the son of Jehoahaz recaptured from the hand of Ben-Hadad, the son of Hazael, the cities which he had taken out of the hand of Jehoahaz his father by war. Three times Joash defeated him and recaptured the cities of Israel.

a. Three times Joash defeated him: Elisha had promised Joash these three victories over the Syrians. We can supposed that especially after the third victory King Joash wished he had shot more arrows through the window at the invitation of Elisha.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Kings (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Garis Besar)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Pendahuluan Kitab)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 13 (Pendahuluan Pasal)

Overview

2Ki 13:1, Jehoahaz’s wicked reign; 2Ki 13:3, Jehoahaz, oppressed by Hazael, is relieved by prayer; 2Ki 13:8, Joash succeeds him; 2Ki 13:10, His wicked reign; 2Ki 13:12, Jeroboam succeeds him; 2Ki 13:14, Elisha dying, prophesies to Joash three victories over the Syrians; 2Ki 13:20, The Moabites invading the land, Elisha’s bones raise a dead man; 2Ki 13:22, Joash gets three victories over Ben-hadad.

Poole: 2 Kings 13 (Pendahuluan Pasal)

KINGS CHAPTER 13

Jehoahaz king of Israel followeth the sin of Jeroboam; is oppressed by Hazael; and relieved by prayer, 2Ki 13:1-9 . Joash his son suceedeth him in the kingdom, and in his idolatry, 2Ki 13:10-13 . Elisha prophesieth to Joash three victories over the Syrians, and dieth: Joash’ s lamentation, 2Ki 13:14-19 . A year after the Moabites invading the land, a dead man being cast into Elisha’ s sepulchre, is restored to life, 2Ki 13:20,21 . Hazael dieth, and Joash recovereth the cities which had been taken from his father, 2Ki 13:22-25 .

MHCC: 2 Kings 13 (Pendahuluan Pasal)

(2Ki 13:1-9) Reign of Jehoahaz.

(2Ki 13:10-19) Jehoash, king of Israel, Elisha dying.

(2Ki 13:20-25) Elisha's death, The victories of Jehoash.

Matthew Henry: 2 Kings (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 13 (Pendahuluan Pasal)

This chapter brings us again to the history of the kings of Israel, and particularly of the family of Jehu. We have here an account of the reign, I. Of his son Jehoahaz, which continued seventeen years. 1. His bad character in general (2Ki 13:1, 2Ki 13:2), the trouble he was brought into (2Ki 13:3), and the low ebb of his affairs (2Ki 13:7). 2. His humiliation before God, and God's compassion towards him (2Ki 13:4, 2Ki 13:5, and 2Ki 13:23). 3. His continuance in his idolatry notwithstanding (2Ki 13:6). 4. His death (2Ki 13:8, 2Ki 13:9). II. Of his grandson Joash, which continued sixteen years. Here is a general account of his reign in the usual form (2Ki 13:10-13), but a particular account of the death of Elisha in his time. 1. The kind visit the king made him (2Ki 13:14), the encouragement he gave the king in his wars with Syria (2Ki 13:15-19). 2. His death and burial (2Ki 13:20), and a miracle wrought by his bones (2Ki 13:21). And, lastly, the advantages Joash gained against the Syrians, according to his predictions (2Ki 13:24, 2Ki 13:25).

Constable: 2 Kings (Pendahuluan Kitab)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Garis Besar)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Pendahuluan Kitab)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Pendahuluan Kitab)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 13 (Pendahuluan Pasal)

INTRODUCTION TO 2 KINGS 13

This chapter gives an account of the wicked reign of Jehoahaz son of Jehu king of Israel, and of the low estate he was brought into by the Syrians, 2Ki 13:1, and of the reign of his son Joash, 2Ki 13:10, and of the sickness and death of Elisha; of the visit Joash made him in his sickness; and of his prediction of the king's success against the Syrians; and of the reviving of a dead man cast into the prophet's sepulchre, 2Ki 13:14 and of the success of Joash against the Syrians, according to the prediction of the prophet, 2Ki 13:22.