2 Kings Chapter 13

At a Glance

  • In 2 Kings 13, the narrative returns to the northern kingdom of Israel during the waning days of its monarchy.
  • Amidst this, the narrative’s tension remains with the people’s loyalty.
  • Historical & Literary Context.
  • Written in the pre-exilic period, 2 Kings functions as a historical-ethical history of both Israel and Judah.
  • This chapter fits into a broader pattern in 1–2 Kings: cycles of sin, judgment, repentance, and partial restoration.

2 KINGS CHAPTER 13

Chapter Overview

In 2 Kings 13, the narrative returns to the northern kingdom of Israel during the waning days of its monarchy. Jehoahaz reigns in Samaria for seventeen years, and the text immediately flags a repetition of old sins: he follows the long-standing pattern of Jeroboam’s idolatry, thereby provoking divine anger. The result is persistent oppression by Syria under Hazael and his son Ben-Hadad, a refrain that underscores the consequences of faithlessness. Yet the chapter also marks a recurring biblical motif: even in a season of judgment, God remains attentive to the cries of his people. Jehoahaz, “oppressed,” pleads with the Lord, and God hearkens—an echo of His mercy toward the faithful remnant. The delivery commitment comes in the form of a “saviour” or deliverer, restoring a measure of freedom so that Israel can dwell in tents “as beforetime,” a reminder of the exodus-like pattern of salvation.

Amidst this, the narrative’s tension remains with the people’s loyalty. Despite rescue, they do not abandon the sins of Jeroboam, and the “grove” remains in Samaria—a symbol of continued idol syncretism. The chapter briskly catalogs military decline: Israel is left with a severely diminished army as the Syrians press their advantage. The chronicling voice then turns to the broader arch of kings: Jehoahaz dies, and his son Joash (Joash) succeeds to a throne marked by the same failures. The chapter closes with a reminder that the events of Jehoahaz and Joash’s reign are recorded in the “book of the chronicles of the kings of Israel,” highlighting the broader literary framework of kingship as a record-keeping project—an invitation to readers to see personal destinies within God’s unfolding plan.

Historical & Literary Context

Written in the pre-exilic period, 2 Kings functions as a historical-ethical history of both Israel and Judah. Chapter 13 sits squarely in the narrative arc that tracks the downfall of the northern kingdom after a pattern of disobedience and external oppression. The genre is historical narrative with prophetic commentary: it records kings, their deeds, and the consequences that follow, while embedding prophetic critique that explains events in light of covenant faithfulness or its breach.

This chapter fits into a broader pattern in 1–2 Kings: cycles of sin, judgment, repentance, and partial restoration. The reference to “the book of the chronicles of the kings of Israel” reflects an ongoing historiography designed to present a theological memory—history as a moral exemplar. The Syrians’ oppression and Israel’s deliverance echo the recurring exodus motif, reframed for a people living under a now-fulfilled monarchy’s decline.

Key Themes

- Repeated patterns of sin and judgment: Jehoahaz’s evil ways lead to continued oppression, illustrating that personal and national faithfulness (or lack thereof) has tangible consequences.

- Mercy within judgment: God hears the cry of Israel even as judgment continues, and He provides a deliverer to rescue them from oppression.

- The fragility of political power: Despite a royal line and military defeats, the chapter emphasizes the limits of human strength apart from fidelity to the covenant.

- Covenant memory and accountability: The repeated invocation of the house of Jeroboam and the reference to the chronicles stress that history serves as a moral and theological lesson for future generations.

Modern Application

2 Kings 13 invites readers to consider how faithfulness, or its absence, shapes national and personal outcomes. The pattern of oppression followed by deliverance shows that God does not ignore persistent unfaithfulness, but mercy remains available to those who cry out. For contemporary readers, this speaks to the tension between structural injustice and divine rescue—the idea that systems of power and cultural drift can oppress communities, even as God raises up unexpected agents of deliverance.

Practically, the chapter encourages:

- Humble prayer in times of trouble, trusting that God hears even when the larger situation looks bleak.

- A sober assessment of personal and communal loyalties: where do we exalt substitutes (idols, priorities) over worship of the Lord?

- Hope for renewal through mercy: deliverance may come in ways that are not perfect or complete, yet still meaningful, pointing forward to God’s continuing work in history.

- 1 Kings 12–14 (context of Jeroboam’s sin and kingship patterns)

- 2 Kings 8–9 (God’s deliverance in crisis periods)

- Exodus motifs in deliverance narratives (deliverer motif)

- Psalm 107 (mercy in distress and deliverance)

Recommended Personas (Which Biblical personas would provide unique insight)

- Elijah or Elisha (prophets who address idle faith and deliverance)

- Moses (leaderly intercession and accountability)

- Ahab’s era prophets (to contrast false worship with fidelity)

Chapter Text

1

In the three and twentieth 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.

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.

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.

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.

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 beforetime.

6

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

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.

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?

9

And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead.

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.

11

And he did that which was evil in the sight of the LORD; he departed not from all the sins of Jeroboam the son of Nebat, who made Israel sin: but he walked therein.

12

And the rest of the acts of Joash, and all that he did, and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel?

13

And Joash slept with his fathers; and Jeroboam sat upon his throne: and Joash was buried in Samaria with the kings of Israel.

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, O my father, my father, the chariot of Israel, and the horsemen thereof.

15

And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows.

16

And he said to 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.

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 have consumed them.

18

And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed.

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 till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.

20

And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year.

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 revived, and stood up on his feet.

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.

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