22 But Hazael king of Syria oppressed Israel all the days of Jehoahaz.
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 yet.
24 So Hazael king of Syria died; and Benhadad his son reigned in his stead.
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.
22 But Hazael H2371 king H4428 of Syria H758 oppressed H3905 Israel H3478 all the days H3117 of Jehoahaz. H3059
23 And the LORD H3068 was gracious H2603 unto them, and had compassion H7355 on them, and had respect H6437 unto them, because of H4616 his covenant H1285 with Abraham, H85 Isaac, H3327 and Jacob, H3290 and would H14 not destroy H7843 them, neither cast H7993 he them from his presence H6440 as yet. H5704
24 So Hazael H2371 king H4428 of Syria H758 died; H4191 and Benhadad H1130 his son H1121 reigned H4427 in his stead.
25 And Jehoash H3060 the son H1121 of Jehoahaz H3059 took H3947 again H7725 out of the hand H3027 of Benhadad H1130 the son H1121 of Hazael H2371 the cities, H5892 which he had taken H3947 out of the hand H3027 of Jehoahaz H3059 his father H1 by war. H4421 Three H7969 times H6471 did Joash H3101 beat H5221 him, and recovered H7725 the cities H5892 of Israel. H3478
22 And Hazael king of Syria oppressed Israel all the days of Jehoahaz.
23 But Jehovah 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 yet.
24 And Hazael king of Syria died; and Benhadad his son reigned in his stead.
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 smite him, and recovered the cities of Israel.
22 And Hazael king of Aram hath oppressed Israel all the days of Jehoahaz,
23 and Jehovah doth favour them, and pity them, and turn unto them, for the sake of His covenant with Abraham, Isaac, and Jacob, and hath not been willing to destroy them, nor to cast them from His presence as yet.
24 And Hazael king of Aram dieth, and reign doth Ben-Hadad his son in his stead,
25 and Jehoash son of Jehoahaz turneth and taketh the cities out of the hand of Ben-Hadad son of Hazael that he had taken out of the hand of Jehoahaz his father in war; three times hath Joash smitten him, and he bringeth back the cities of Israel.
22 And Hazael king of Syria oppressed Israel all the days of Jehoahaz.
23 And Jehovah was gracious to them, and had compassion on them, and had respect to them, because of his covenant with Abraham, Isaac, and Jacob; and he would not destroy them, neither did he cast them from his presence up to that time.
24 And Hazael king of Syria died, and Ben-Hadad his son reigned in his stead.
25 And Jehoash the son of Jehoahaz took again out of the hand of Ben-Hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father in the war. Three times did Joash beat him, and recovered the cities of Israel.
22 Hazael king of Syria oppressed Israel all the days of Jehoahaz.
23 But Yahweh was gracious to them, and had compassion on them, and had respect to them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.
24 Hazael king of Syria died; and Benhadad his son reigned in his place.
25 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 strike him, and recovered the cities of Israel.
22 And Israel was crushed under the power of Hazael, king of Aram, all the days of Jehoahaz.
23 But the Lord was kind to them and had pity on them, caring for them, because of his agreement with Abraham, Isaac, and Jacob; he would not put them to destruction or send them away from before his face till now.
24 Then Hazael, king of Aram, came to his end; and Ben-hadad his son became king in his place.
25 And Jehoash, the son of Jehoahaz, took again from Ben-hadad, the son of Hazael, the towns which he had taken from Jehoahaz his father in war. Three times Jehoash overcame him and got back the towns of Israel.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Kings 13
Commentary on 2 Kings 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
2Ki 13:1-7. Jehoahaz's Wicked Reign over Israel.
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 (Ps 66:18; Pr 1:28; 15:8), but that of the ancient covenant with the patriarchs (2Ki 13:23).
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 (De 32:27; Ps 12:4).
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).
6. there remained the grove—Asherah—the idol set up by Ahab (1Ki 16:33), which ought to have been demolished (De 7:5).
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 (Am 1:3, 4; compare 2Sa 18:31; Jud 8:7).
2Ki 13:8-25. Joash Succeeds Him.
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.
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).
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.
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.
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.
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.
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.
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.