Was the king involved in Satan worship? (1:2)
No, but he was consulting an idol whose name was related to Satan. Baal-Zebub, a pagan deity, was actually Baal-Zebul, meaning “lord” or “master” or “the prince.” But the Lord’s people ridiculed him as Baal-Zebub (meaning “lord of the flies”), alluding to both false worship and moral filth. A variation of the name—Beelzebul, meaning “the prince of the demons”—was used to refer to Satan in New Testament times (Mt 10:25; 12:24).
Why did prophets wear strange clothes? (1:8)
Elijah’s coarse garments demonstrated the unvarnished toughness of his godly character. Elijah was probably making an ethical statement: his simple attire, which was characteristic of a poor man, served as a sharp commentary on the self-indulgent luxury enjoyed by the evil kings of his time. Elijah’s uncomfortable clothing may have expressed his sorrow over the people’s unfaithfulness. Prophets were often recognized by their garments made of animal skins (Heb 11:37), as John the Baptist later was (Mt 3:4).
Why did Elijah call down fire on these men? (1:10–12)
Elijah’s response seems harsh, since the captains and their men were simply following orders; however, they knew Elijah was a man of God. They most likely knew of Elijah’s conflicts with King Ahab and Queen Jezebel and God’s judgment on Mount Carmel (1Ki 18:16–46). The soldiers had a choice: obey the orders of an evil king, which would encourage idolatry (rebellion against God), or do the right thing. There are times when we must obey God rather than human beings (Ac 5:29).
Why would Elijah fear the captain? (1:15)
Apparently the king intended to arrest, imprison or even kill him. Elijah had been threatened before; he had run for his life because of the death threats of Jezebel (1Ki 19:1–3), the present king’s mother.
Because Ahaziah had no son, Joram (a variation of the name Jehoram) succeeded his brother as king of Israel. At this point, both Israel and Judah had rulers with similar names. Joram ruled in Israel and Jehoram reigned in Judah, apparently as coregent during the latter part of his father Jehoshaphat’s reign (3:1).
What were the annals of the kings of Israel? (1:18)
This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:29; 1 Chronicles 29:29; 2 Chronicles 9:29; 12:15.
Why did Elisha insist on staying with Elijah? (2:2, 4, 6)
Elisha, Elijah’s dedicated assistant and companion, was heir apparent to Elijah, who was the leading prophet in Israel. Because Elisha realized that his mentor’s time on earth was nearing an end, he wanted to stay at Elijah’s side during the final moments.
What was the company of the prophets? (2:3, 5)
Beginning with the time of Samuel, prophets gathered in groups sometimes known as schools of prophets or sons of prophets. Experienced prophets were mentors for younger ones, and they lived and worked together in the Lord’s service. These companies of prophets were used by God on occasion (9:1–10). Although we do not know how many such companies existed, there were sizable groups in places such as Bethel, Jericho and Gilgal (2:3, 5; 4:38; see Map 7 at the back of this Bible). The total number of prophets exceeded 100 (1Ki 18:4).
Why did Elisha tell them to be quiet? (2:3, 5)
It seems that the prophets were too brazen and eager about something so sober and sacred. What they said was true, but their exuberance needed to be tempered by wisdom, patience and perhaps humility. Elisha did not need them to inform him about such matters.
Did Elijah’s cloak have miraculous powers? (2:8, 14)
The cloak was a symbol of Elisha’s prophetic calling (1Ki 19:19), but it did not possess miraculous powers. Elijah and Elisha had power only because they were prophets of a powerful God. When the company of the prophets from Jericho recognized that God’s power had passed from Elijah to Elisha, they said, The spirit of Elijah is resting on Elisha (2Ki 2:15).
Elisha was requesting twice the spiritual power that Elijah had—just as the eldest son would inherit a double portion of his father’s property (Dt 21:17). Elisha wanted divine strength to fulfill his new role as the spiritual leader of the nation (2Ki 2:15).
What was this chariot of fire? (2:11)
Most likely it was an army of angels—spirit beings who serve God in the heavenly realms, where spiritual battles occur (Eph 6:12), and who minister to God’s people (Heb 1:14). Fire probably means they reflected God’s heavenly glory.
This was a sign of divine favor and power. Instead of dying, Elijah ascended bodily into the heavenly realms, much like Enoch and Jesus (Ge 5:24; Ac 1:9). Whirlwinds and fire were associated with the power and presence of God (Job 38:1; 40:6; Isa 29:6). On the day of Pentecost, the Holy Spirit came with wind and fire (Ac 2:1–4).
Why did Elisha put salt in the spring? (2:21)
While God could have healed the water in any way, the clean new bowl and the salt were appropriate symbols of purification and holiness (Lev 2:13; Mt 5:13).
Was this personal revenge on harmless boys? (2:23–24)
Probably not, for the following reasons: (1) It is very likely that these boys were young men (the word translated boys often refers to people in their late teens), not children. To Elisha, the group of at least 42 boys must have appeared a formidable mob. (2) Their mockery represented the irreverence of a generation growing up with increasing contempt for God and his laws (Lev 19:32). (3) Their insults targeted not just Elisha’s baldness but the God whom Elisha represented. In taunting Elisha and rejecting his prophetic authority, the boys were taunting God and rejecting his authority. (4) Elisha did not take personal revenge but called on the Lord, who seems to have used the bears to warn a corrupt generation that blasphemy against God would be met with swift consequences.
What was the sacred stone of Baal? (3:2)
Joram’s father, Ahab, had aroused God’s anger by his unabashed idolatry. Ahab built an altar that included a stone—an engraved image dedicated to Baal (1Ki 14:23; 16:32–33). Though Joram got rid of the sacred stone, it was apparently reinstated later and was not completely destroyed until Jehu’s men burned and demolished it (2Ki 10:26–27).
What were the sins of Jeroboam? (3:3)
Jeroboam’s sins were chiefly two: (1) He caused the people to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28–30). (2) He caused the people to forsake the one place of worship—the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5–7; 1Ki 12:26–30).
Why did Joram blame the Lord for his troubles? (3:10)
It is human nature to shift the blame from oneself to someone else. Joram, like many people (Pr 19:3), blamed God for problems of his own making. Despite Joram’s claim, there is no evidence that God had sanctioned this expedition. The kings did not pray or consult a prophet for advice until they were in desperate straits (2Ki 3:11). Initially motivated by political self-interest, the three kings later saw that they needed God’s help.
Does the word of the LORD reside with certain people? (3:12)
When Jehoshaphat said that the word of the LORD was with Elisha, he meant that the prophet could bring a word to them from God. Today, teachers and pastors can share God’s written Word (the Bible) in a variety of settings: a classroom, a worship service, a home Bible study, and so on. Depending on the reader’s understanding of certain spiritual gifts, God may also share his word through those who possess the gift of wisdom or knowledge or prophecy (1Co 12:8–10).
Does music enhance our ability to hear God? (3:15)
In this case, the music of the harp evidently calmed Elisha, who was so angry he wanted to ignore King Joram (v. 14). Settled in his spirit, he could focus his heart and hear from God. The Bible often couples music and prophecy (e.g., 1Sa 10:5; 1Ch 25:1–3), and music and worship (e.g., 2Ch 5:12–14; Ps 147:7; Eph 5:19).
How might God have caused this flow of water? (3:20)
As Elisha noted, it was an easy thing (v. 18) for the Lord to supply them with drinking water. Since this water flowed from the direction of Edom, it appears that the Lord caused heavy rains to fall in the mountains of Edom, some distance south of Moab. Because no rain actually fell in Moab, the Moabites did not expect to find pools of water and mistook the reflected red of the morning sun for blood (v. 22).
Why did the soldiers cause such destruction? (3:25)
The soldiers were following conventional tactics of ancient warfare. The intent was to cripple the agricultural capability of their enemies, so that it would take years to recover from the devastation. But the drastic measures described here were more than just standard operating procedure. They were necessary measures taken to combat the dangerous threat of Moab’s idolatry and wickedness.
LINK (3:27) He took his firstborn son
See Why would Ahaz sacrifice the heir to the throne? (16:3) and Why would parents sacrifice their children? (Jer 19:5).
What did human sacrifice have to do with the Israelites’ withdrawal? (3:27)
By sacrificing his son, the Moabite king made a final and desperate appeal to his god, Chemosh. The Moabites got the results they wanted not because Chemosh answered their prayers but because they were so stirred by the sacrifice of the crown prince that they fought with greater intensity and fury. The Israelites, having accomplished their main objective, had no reason to prolong the battle and so withdrew.
Why this elaborate way to raise funds? (4:2–7)
This method compelled the woman to put her faith into action by obeying the prophet’s instructions. As she poured the oil into jar after jar, she saw God turn small blessings into bountiful provisions. The story became an object lesson of God’s care for his people, and it undoubtedly encouraged the Jews when they were exiled in Babylon.
What influence did prophets have with kings? (4:13)
God used inspired individuals to fearlessly proclaim his word and provide spiritual guidance not only for the nation but for the nation’s rulers as well.
Good kings like David, Solomon and Hezekiah welcomed the prophets’ support and maintained close ties with the prophets who counseled and instructed them (2Sa 7:1–17; 1Ki 1:22–27; 2Ki 19:20). David even accepted rebukes and correction from prophets, humbly repenting before Nathan and Gad (2Sa 12:1–14; 24:10–25). Other prophets offered valuable counsel in times of war (1Ki 12:21–24; 2Ki 6:8–10).
Though bold prophets like Elijah and Elisha were harassed and despised by wicked kings, they could not be ignored. They confronted kings with news from God that inevitably proved true. God’s prophets reminded kings that they were accountable to the higher law of the King of kings. See the article How much influence did prophets have? (1Ki 12:24).
Why didn’t Elisha talk directly to this woman? (4:13)
We don’t know why, but it was not uncommon for Elisha to employ a servant as an intermediary. He also used a messenger to communicate with the highly respected Naaman (5:9–10). Elisha later spoke directly to the woman (4:16).
Did prophets keep visiting hours? (4:23)
While Elisha may have been available at other times, the New Moon and the Sabbath day provided regular monthly and weekly occasions for God’s people to assemble and hear the word of God from the prophet.
Why didn’t the woman tell Gehazi about her sick son? (4:26)
Her son’s death was a profound tragedy that required an urgent, face-to-face meeting with the prophet. Gehazi did not have the power to solve her terrible problem, so perhaps she didn’t want to be slowed down by explaining the situation to him.
Why did Elisha use such a strange method to raise the boy? (4:34–35)
The gradual revival of this boy is similar to an earlier episode in which Elijah raised a widow’s son (1Ki 17: 21–22). Perhaps Elijah had shared that experience with Elisha. In both cases, without diminishing or threatening their own lives, the prophets transferred a vital life force from their bodies to the bodies of the lifeless children. In both cases, prayer to God preceded the miracle of restored life.
What was the company of the prophets? (4:38)
Beginning with the time of Samuel, prophets gathered in groups sometimes known as schools of prophets or sons of prophets. Experienced prophets were mentors for younger ones, and they lived and worked together in the Lord’s service. These companies of prophets were used by God on occasion (9:1–10). Although we do not know how many such companies existed, there were sizable groups in places such as Bethel, Jericho and Gilgal (2:3, 5; 4:38; see Map 7 at the back of this Bible). The total number of prophets exceeded 100 (1Ki 18:4).
What was wrong with the stew? (4:40)
It was either too bitter to eat or poisonous. Regardless, God’s power was displayed when Elisha made the food safe by using ordinary flour to turn it into something good to eat. Similarly he used salt to purify water (2:19–22) and oil to pay off a widow’s debt (4:7). In Elisha we see vivid displays of God’s ability to salvage and transform.
Does this miraculous feeding foreshadow Jesus’ feeding of the five thousand? (4:42–44)
Jesus’ ministry has some parallels to Elisha’s: Elisha cleansed one leper (5:1–14); Jesus cleansed ten (Lk 17:11–19). Elisha changed water from deadly to drinkable (2Ki 2:19–22); Jesus changed water into wine (Jn 2:1–11). Elisha fed 100 people with 20 loaves of bread (2Ki 4:42–44); Jesus fed 5,000 people with five loaves of bread and two fish (Jn 6:5–13). Elisha prayed for the enemy to be blinded and then prayed for their sight to be restored (2Ki 6:18–20); Jesus healed a man born blind (Jn 9:1–7). Elisha brought a widow’s son back to life (2Ki 4:8–37); Jesus raised a widow’s son (Lk 7:11–16) and also brought Lazarus back to life after he had been dead for four days (Jn 11:1–44). And just as Elisha came after Elijah, so Jesus came after John the Baptist, whom Jesus said was an Elijah figure (Mt 11:14).
Did the Lord give victory to the enemy? (5:1)
Yes, but probably not at Israel’s expense. This victory probably refers to Naaman’s skirmishes with the Assyrians, who threatened to overtake Aram (Syria) during this period. Though Naaman did not realize it, it was the help of God, not just Naaman’s military skill, that contributed to his nation’s success.
Why would leprosy strike someone God had favored? (5:1)
When God uses people for good, he doesn’t necessarily insulate them from life’s difficulties. Paul had a thorn in [his] flesh (2Co 12:7–9), and Timothy was often sick (1Ti 5:23), yet the Lord enabled them to serve effectively. Though leprosy sometimes represented divine punishment (2Ki 5:27; 2Ch 26:16–23), Naaman’s suffering led to a dramatic encounter with the power of God (2Ki 5:15, 17). See the article Does God allow pain in order to display his power? (Jn 9:3).
What did Naaman have against the Jordan River? (5:10–12)
Compared to his own nation’s rivers, Naaman found the Jordan River to be muddy and unappealing. God was apparently testing Naaman to see if he would obey, even if it cost him his pride. This military officer needed faith just as much as physical healing.
Why did Naaman want dirt from Israel? (5:17)
Evidently he now considered the land of Israel “holy ground,” and he intended to spread the soil over a plot of ground in his homeland. That spot would then serve as a special place to worship the Lord. In those days, many people believed that individual gods ruled over only certain geographic areas. This request may have been Naaman’s first halting step toward worshiping the true God on foreign soil.
Did Elisha accept Naaman’s excuse? (5:18–19)
Naaman realized his new faith would be tested when he returned home. He intended to worship only the Lord God, but he would be required to accompany his king to the temple of Rimmon. Elisha neither denied nor affirmed Naaman’s request for forgiveness. Go in peace could simply mean that Naaman was not to worry: the God who had healed him would also give him wisdom to deal with this problem.
How did Elisha know what Gehazi had done? (5:26)
Though he had not left his house, Elisha’s prophetic insight gave him knowledge of everything Gehazi had done.
Was leprosy a curse from God? (5:27)
On three occasions recorded in Scripture, God punished someone with leprosy: Miriam (Nu 12:1–15), Gehazi (here) and King Uzziah (2Ch 26:16–21). People in ancient times tended to see any incurable affliction as a curse from God. But leprosy was widespread. It is still a major health problem in some developing tropical regions today, though it is now completely curable.
Leprosy is a mildly contagious disease that damages skin, internal organs and bones. It deadens sensation of the nerves, which leads to other medical problems. For example, people with leprosy cannot feel pebbles that stick in their sandals, so they get open sores on their feet. They can’t determine what pressure to use when turning a key or moving a log, and so they may tear their skin. Leprosy leads to gangrene, paralysis and deformity.
Since raw flesh or spreading skin diseases made someone unclean according to the Levitical codes (Lev 13:1–14:57), people with leprosy were isolated from the rest of the community. While other skin diseases often healed so the individual could be proclaimed clean (Lev 13:17), leprosy was untreatable. People with the disease became perpetual outcasts.
Why was there such anxiety over an axhead? (6:5)
The worker was especially upset because he was responsible for someone else’s property. Whether the axhead was finely crafted, borrowed from a poor man or unique in some other way, we don’t know. We do know that the axhead was very costly because it was made of iron, which was scarce in Israel. It is also clear that the problem was not too small to receive Elisha’s attention.
Why did Elisha throw a stick into the river? (6:6)
It marked the location of the axhead and served to demonstrate that just as wood can float naturally, so iron can float when God’s miraculous power intervenes.
What were these horses and chariots of fire? (6:17)
Most likely they were angels—spirit beings who serve God in the heavenly realms, where spiritual battles occur (Eph 6:12), and who minister to God’s people (Heb 1:14). In this case, the angelic host appeared as horses and chariots to assure Elisha’s servant that God’s forces were more powerful than the troops and chariots of Aram. Fire probably means they glowed, reflecting God’s heavenly glory. A similar angelic band comprised Elijah’s special escort to heaven (2Ki 2:11–12).
Why did the king call Elisha my father? (6:21)
Father was a term of honor and respect. By calling Elisha his father, the king recognized the prophet’s spiritual authority (13:14). In the same way, Elisha had called his mentor Elijah his father (2:12). The servants of Naaman referred to their master in a similar way (5:13).
Why prepare a feast for captured soldiers? (6:22–23)
Verse 23 reports a halt to the border skirmishes. If this describes a covenant agreement, such an agreement would naturally have been followed by feasting. The cease-fire proved to be temporary, however, as verses 24–25 show. Elisha may also have been following the wise counsel of Proverbs 25:21–22.
Why did the king wear sackcloth under his robes? (6:30)
Coarse sackcloth was usually worn next to the skin as an indication of sorrow or repentance. Perhaps the king was too proud to repent openly, or he may have wanted to preserve some sense of royal dignity as he led his people during the famine.
What did the king have against Elisha? (6:32–33)
There are several possibilities. He may have resented Elisha for his earlier advice that allowed the army of Aram to escape (6:21–23)—the same army that was now besieging Samaria. Or perhaps the king was perturbed that Elisha had not prayed for God to miraculously provide food and deliverance. At the very least, the king wanted a scapegoat for his troubles.
How had the king been waiting for the LORD? (6:33)
The king was not known to be a man of prayer. He had simply been waiting for the Lord to intervene and resolve the crisis. But now the king had run out of patience.
How much was a shekel worth? (7:1)
The shekel was the common standard of weight, equivalent to 2/5 of an ounce. It was not a coin. The Old Testament refers to shekels of gold (1Ch 21:25), silver (1Sa 9:8), bronze (1Sa 17:5) and iron (1Sa 17:7). Given that the shekel was a weight and not a coin, its monetary worth is hard to determine.
Why did the king need someone to lean on? (7:2)
Perhaps he was physically weak and needed someone to prop him up. More likely, this is an expression that implies the officer was the king’s personal attendant, adviser and “right hand man.” Similarly, the king of Aram leaned on Naaman’s arm (5:18).
Why were these men with leprosy camped outside the city gate? (7:3)
According to the Law of Moses, people with leprosy were supposed to live outside the city, keeping the disease away from the general population (Lev 13:46; Nu 5:2–3). Living near the gate, these men would normally have received food from relatives and friends. However, since the famine caused desperation for ordinary inhabitants, the lepers’ situation was hopeless.
Why didn’t the Arameans use their horses for a quick escape? (7:7)
The horses left behind were probably chariot horses (6:15). Chariots were useful in battle, but they were no good for hasty escapes, because there was no time to harness the horses and prepare the chariots. Panic set in, and the men simply ran.
How much was a shekel worth? (7:16)
The shekel was the common standard of weight, equivalent to 2/5 of an ounce. It was not a coin. The Old Testament refers to shekels of gold (1Ch 21:25), silver (1Sa 9:8), bronze (1Sa 17:5) and iron (1Sa 17:7). Given that the shekel was a weight and not a coin, its monetary worth is hard to determine.
Why the repetition here? (7:17–20)
The repetition here emphasizes the trustworthiness of God’s word spoken by Elisha. This event unfolded just as God had said it would (7:1–2). The episode also teaches that God will mercifully meet the needs of those who trust him, but woe to the one who doubts the power of God (7:20).
Who took the woman’s land while she was away? (8:3)
Some think the culprit was an unnamed neighbor. Others believe the king himself may have seized the property. In either case, the king had the power to restore the land to its rightful owner.
Why should the woman get income for work she didn’t do? (8:6)
Since the woman’s land had been taken unlawfully, it was proper for her to receive what the land had produced in her absence—as though it had been leased out. Since it was a time of famine, however, her land probably had not produced much.
Hazael was a personal assistant to King Ben-Hadad of Aram. Ambitious and treacherous, Hazael assassinated Ben-Hadad and became king of Aram (8:14–15). He eventually fulfilled Elisha’s tearful prediction by inflicting painful defeats on both Israel and Judah (8:11–12; 10:32–33; 13:3–7; Am 1:3–4).
Why was the king of Aram called Elisha’s son? (8:9)
This was a way of showing respect and honor to Elisha. See Why did the king call Elisha my father? (6:21).
Did Elisha tell Hazael to lie? (8:10)
Elisha truthfully stated that the king would not die of his present illness. Presumably, the king would have recovered had the illness been allowed to run its course. Assassination, not illness, caused the king’s death.
Did Elisha’s prediction put ideas into Hazael’s head? (8:13)
Probably not. Elijah had earlier been instructed by God to anoint Hazael as king over Aram (1Ki 19:15). By the time Hazael met Elisha, Hazael had probably already planned his treacherous rise to power—which prompted his feelings of shame in response to Elisha’s cold stare (2Ki 8:11). In any case, Elisha knew what was going to happen because God had revealed it to him.
At this point, both Israel and Judah had rulers with similar names. Jehoram reigned in Judah, apparently as coregent during the latter part of his father Jehoshaphat’s reign (3:1). Meanwhile, Joram (a variation of the name Jehoram), Ahab’s son and Ahaziah’s brother, was reigning in Israel.
What were the ways of the kings of Israel? (8:18)
The kings of Israel had all turned from the Lord and followed after idols. Jehoram followed their ways instead of following the ways of his father, Jehoshaphat, a good king of Judah. Jehoram led the people of Judah into idolatry—and God punished him by striking him with a fatal illness (2Ch 21:5–19).
Why did the Lord spare Judah for David’s sake? (8:19)
Jehoram was enticed by the folly of Ahab, king of Israel, as is evident from his marriage to a daughter of Ahab. He had his own Jezebel! His reign in Judah is characterized by the word evil (8:18). God therefore diminished Judah’s size and influence during Jehoram’s reign (8:22) but did not destroy Judah. Despite the king’s folly, God kept his promise to David (2Sa 7:12–16; 1Ki 11:31–32). See What was the significance of this lamp? (1Ki 11:36). God did not spare the evil king (2Ch 21:18–19), but he did spare the Davidic dynasty (2Ch 21:17) and the kingdom of Judah.
What’s the significance of anointing with oil? (9:3)
Anointing here is associated with coronation. The Old Testament reports three occasions when a prophet anointed a person chosen by God as king: Saul (1Sa 9:16; 10:1), David (1Sa 16:13) and Jehu (here). Saul was Israel’s first king, David began Israel’s first dynasty, and Jehu was not in the line of direct succession.
Why was the young prophet told to run after anointing Jehu? (9:3)
King Joram, the monarch in power, would not have viewed such action kindly. Anointing Jehu as king was an act of treason. Elisha thus warned the young man to run away before he was captured and killed.
Why did they call the prophet a maniac? (9:11)
The prophet’s behavior seemed odd and bizarre. He arrived unexpectedly, conducted his business secretly and then ran away abruptly. Prophets, who dressed peculiarly and lived apart from much of society, were sometimes considered “on the fringe” (see, e.g., 1:8; 1Sa 19:20–24).
Why did Jehu’s officers believe the words of a man they considered mad? (9:13)
The word maniac (v. 11) does not suggest lunacy or mental derangement, only disdain for the ecstatic behavior of prophets. These men may not have liked the prophetic behavior and manner of speech, but they did respect the prophetic word.
When did Jehu become concerned about witchcraft and idolatry? (9:22)
Jehu was a man of mixed loyalties. Later he destroyed Baal worship but tolerated the worship of the golden calves set up by Jeroboam (10:28–31). Evidently he had a particular hatred for the idolatry and witchcraft that Ahab and Jezebel had promoted. Jehu had personally witnessed their ill treatment of Naboth (1Ki 21:1–16) and probably saw himself as providentially placed in the position to fulfill the prophecy Elijah had given years before (1Ki 21:18–24; 2Ki 9:25–26), and he was probably looking for ways to undermine their influence.
Was Jezebel trying to seduce Jehu? (9:30)
Jezebel had become aware of what Jehu was doing. Her vivid makeup, which was likely meant to intimidate Jehu rather than seduce him, may have been related to her worship practices.
Why did Jezebel call Jehu Zimri? (9:31)
Several years earlier a trusted royal official named Zimri had plotted against Elah, the king of Israel. Zimri had killed Elah and become king in his place (1Ki 16:8–20). Jezebel recognized what Jehu was up to.
Are all these gory details necessary? (9:33, 35, 37)
These details emphasize the fulfillment of the prophecy given by Elijah (1Ki 21:23) and the infamy that resulted from Jezebel’s sin. Her sin is still remembered in the New Testament (Rev 2:20).
Was Jezebel buried in a common grave? (9:37)
No. Dogs ate her body, and a few remaining bones were scattered like garbage. This prevented anyone from erecting a shrine at her grave or perpetuating a cult in honor of the woman who had defiled and shamed Israel.
Why did Jehu engage in such barbaric behavior? (10:8)
Jehu did not want to waste any time in establishing himself as king, nor did he want to leave any doubt about his power and will to rule. It was not unusual for kings to display the heads of defeated rivals in this manner, though Jehu appears to have been particularly ruthless.
Was Jehu right to kill so many people? (10:11, 17)
Jehu had been commanded by God to destroy the house of Ahab (9:7). Jehu followed through on this order, albeit by implicating others (10:6–7). However, Jehu killed more than had been divinely mandated (10:11), which was wrong. These massacres took place at Jezreel (10:11), Beth Eked (10:12–14) and Samaria (10:17). Hosea 1:4 pronounces judgment on the house of Jehu for the massacre at Jezreel.
Why did Jehu want to impress Jehonadab with how good he was? (10:16)
Jehonadab (also known as Jonadab) was a respected leader of the Rekabite clan, which was known for its strict, conservative lifestyle and its strong opposition to Baalism. They lived in tents instead of houses, refused to plant crops or vineyards and avoided drinking wine (Jer 35:6–10). Jehonadab’s public approval would lend credence to Jehu’s revolution. Jehonadab, for his part, was apparently glad to endorse anyone as king who would overturn the idolatry of Ahab’s household. Jehu’s zeal for the Lord was mixed with political ambition.
Is it okay to lie to get rid of evil? (10:18–19)
Jehu’s ultimate goal was right: to remove Baal worship from the land. Even killing the Baal worshipers was justified, since idolatry was punishable by death under the Law of Moses (Dt 17:2–6). However, Jehu’s deceitful tactics (pretending to worship Baal in order to kill the prophets who came at his invitation) were unethical.
What was this sacred stone? (10:26)
Joram’s father, Ahab, had aroused God’s anger by his unabashed idolatry. Ahab built an altar and temple to Baal that included a stone—an engraved image dedicated to Baal (3:2; 1Ki 16:32–33). Though Joram got rid of the sacred stone (2Ki 3:2), it was apparently reinstated later and was not completely destroyed until Jehu’s men burned and demolished it.
Why did Jehu get rid of Baal worship but not worship of the golden calves? (10:29)
Jehu’s religious reforms were incomplete for political reasons. Though he hated Baal worship, he saw the political advantage of keeping the golden calves as a rallying point for the people. Like Jeroboam, who had set up the golden calves (1Ki 12:26–33), Jehu wanted the northern tribes to distinguish themselves from the people of Judah, who worshiped the Lord in Jerusalem. Sadly, the kind of mixed loyalty found in Jehu was common during this time period (2Ki 17:41).
What were the annals of the kings of Israel? (10:34)
This historical record apparently contained extended accounts of the reigns of Israel’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:29; 1 Chronicles 29:29; 2 Chronicles 9:29; 12:15.
Why would a grandmother murder her own grandchildren? (11:1–2)
In those days a king’s harem existed primarily to provide insurance that the dynasty would be preserved. It hardly fostered family relationships. As a result, Athaliah had no emotional attachment to her son’s children. To the contrary, she would have seen them as potential threats to her own future. Her actions, though appalling to us, would have been understood completely by those who were steeped in paganism and had little regard for human life.
He was the high priest—a strong and able leader (2Ch 22:11; 23:1). He influenced Joash for good as long as he lived (2Ki 12:2) and helped retain the throne of Judah for David’s line.
Some say they were foreign mercenaries from the Caria region of southwest Asia Minor. Others say they were descendants of the Kerethites who had been bodyguards to David and Solomon. Still others believe they were Levites who served as temple guards.
Why did the military support a priest’s coup? (11:9)
It’s possible that in this patriarchal culture the soldiers preferred to have a man on the throne. (Athaliah was the only woman to rule in Judah.) It may have been even more important that Athaliah was not from Judah but from the northern kingdom of Israel; she was the daughter of King Ahab and probably Queen Jezebel. As a foreigner she would have had limited support from within Judah.
What covenant did the young king receive? (11:12)
Israel’s rulers were to have and study a copy of the Law (Dt 17:18–20). At the very least this would have been the regulations for the king (Dt 17:14–17). More likely, Joash received the entire book of Deuteronomy—and possibly the entire collection of the Law, called the Pentateuch (Genesis through Deuteronomy).
Why did kings stand by a certain temple pillar? (11:14)
This was apparently the traditional place where pronouncements and decrees were uttered. Perhaps it refers to one of the two bronze pillars of the portico of the temple, named Jakin and Boaz (23:3; 1Ki 7:15; 2Ch 23:13). The roots of this custom have been lost in Israel’s history.
Why were the high places allowed to remain? (12:3)
Though the people were thrilled by Athaliah’s death and responded by tearing down her beloved temple of Baal (11:18), the high places were another matter. Many had been shrines to Canaanite gods before Israel had arrived in the land. They remained popular with local people—especially farmers, who considered them essential to successful farming on Canaan’s land. Kings could bring reform by destroying religious symbols (Asherim, pillars and altars), but the people often continued to practice their localized idolatry at the high places.
Why had the temple fallen into disrepair? (12:5)
Even the finest buildings require maintenance and repair, and the temple was now 150 years old. Queen Athaliah and most of the recent kings of Judah had neglected the temple. And from as early as Rehoboam’s time, Judah’s enemies had taken or been bribed with riches from the temple (1Ki 14:25–26).
Why hadn’t the priests repaired the temple? (12:6–8)
It’s possible the priests considered offerings for the service of the tent of meeting (Ex 30:16) to be part of their income. If so, young Joash’s earlier command (2Ki 12:4–5) would have seemed unreasonable to them; he was meddling with their terms of employment. They could easily have ignored it. But now that Joash was 30—the age of full manhood—his command would have been much harder to ignore. So the priests would have complied with his order. See Why didn’t the Levites act at once to collect the money? (2Ch 24:5).
Why emphasize what the money was not spent on? (12:13)
Essential repairs had to be completed first. Then, if money allowed, ornamental and ritual objects could be produced or refurbished (2Ch 24:14).
What was Israel and Judah’s relationship with Aram? (12:17–18)
Aram was located north-northeast of the promised land in the area known today as Syria. Around 1200 BC, Aram was a loose confederation of highland clans. During the reigns of David and Solomon (1010–930), Aram was generally subject to Israel, though Rezon of Aram was hostile toward Israel late in Solomon’s reign (1Ki 11:25). After the division of Israel into the northern kingdom (Israel) and the southern kingdom (Judah), Aram developed into powerful city-state monarchies. Around 850, as internal political intrigues weakened Israel, Aram pressed south to lay siege to Samaria, the capital of the northern kingdom of Israel (2Ki 6:8–7:20). About 50 years later Aram attacked Jerusalem, which was spared when King Joash of Judah paid a large tribute (12:17–18).
Aram and Israel became allies when Assyria grew in power and pushed toward Aram and the land of Israel from the northeast. Pekah, king of Israel, and Rezin, king of Aram, tried to coerce Ahaz, king of Judah, into a triple alliance with them against the Assyrians. Ahaz refused and then blundered by seeking help from Assyria against Israel and Aram (16:1–18). Assyria destroyed Aram in 732 (16:9) and Israel in 722 (17:1–6; 18:9–12), and then decimated Judah in 701 (18:13–15). When the Assyrians laid siege to Jerusalem, however, the capital of Judah miraculously escaped defeat (18:9–19:37).
Why did Joash plunder the newly refurbished temple? (12:18)
Hazael, king of Aram, was a serious threat to the continued safety of Joash, Jerusalem and the temple. Several neighboring peoples, including Israel, had already been overwhelmed. To make matters worse, this foreign assault was God’s judgment on Judah for backsliding and murdering Zechariah, son of the priest Jehoiada (2Ch 24:17–24). Under judgment and unwilling to repent, Joash had no hope of God’s help. All he could do was pay Hazael to leave him alone.
What were the annals of the kings of Judah? (12:19)
This historical record apparently contained extended accounts of the reigns of Judah’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:19; 1 Chronicles 29:29; 2 Chronicles 9:29; 12:15.
What were the sins of Jeroboam? (13:2)
Jeroboam’s sins were chiefly two: (1) He caused the people to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28–30). (2) He caused the people to forsake the one place of worship—the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5–7; 1Ki 12:26–30).
Was Jehoahaz evil or good? (13:2, 4)
Jehoahaz called on the Lord when he was in trouble, but he never turned away from other gods. This was why he was considered evil. Jehoahaz was like many of his subjects who looked to God for help but never recognized the need to worship God alone. Here we read that Jehoahaz called for help, but we never read that he repented. God answered and helped him in spite of his sin—evidence of God’s grace, not human repentance.
Who was the deliverer God provided? (13:5)
There are two possibilities: (1) It may have been Adadnirari III of Assyria, who waged a western campaign in approximately 806 BC in which he broke Aramean control of Israelite territory. (2) It may have been some unnamed prophet or Elisha, though he has not been mentioned in the text since chapter 9. In the book of Judges, God repeatedly raised up charismatic leaders in order to deliver his people from enemy oppression. If that pattern is being followed here, Elisha would be a likely candidate.
Why would an evil king honor a godly prophet? (13:14)
Even an evil king recognized and respected God’s power. Elisha had stood for God and against Israel’s enemies for approximately 50 years. Jehoash had heard the stories of what Elisha had done. Now, knowing that Elisha was near death, the king regretted the grave loss to the nation.
Why did Jehoash call Elisha the chariots and horsemen of Israel? (13:14)
This may have been a saying that originated with Elisha as he watched the chariots of the Lord escort Elijah to heaven (2:12). One ancient interpretation of this expression was that Elijah, through his prayers, had been more help to Israel than all its chariots and horsemen. In this case Jehoash was mourning for Elisha, recognizing that the prophet meant more to the nation than he and all his armies did.
Did the king know why he was to strike the ground? (13:18–19)
He should have. Ancient people often saw the flight of arrows as omens of the future. Shooting an arrow out the window was a sign Jehoash would have understood, especially when Elisha explained that it meant victory over his enemies (v. 17). Striking the ground with the arrows should have been an obvious connection to the LORD’s arrow of victory over the Arameans (v. 17). Jehoash’s halfhearted response demonstrated a lack of faith in Elisha’s promise of victory.
Did God’s power remain in Elisha’s bones? (13:21)
Elisha’s life was marked by the miraculous. So was his death. But this miracle was not accomplished by power in Elisha’s remains. If anything, it was a sign that Elisha’s God lived, even though the prophet himself had been reduced to a pile of bones.
What does to this day suggest? (13:23)
The phrase implies that Samaria still stood when this book was written, which means the text was written before 722 BC, when Assyria destroyed the northern kingdom. It is believed that the author of Kings wrote after 562 BC, quoting from an earlier source. He retained the original comment, even though Samaria had been gone for over 160 years.
Why did Amaziah challenge Jehoash to a fight? (14:8)
Amaziah had hired mercenaries from Israel while preparing for an attack on Edom. But then he dismissed them before the battle, taking away their chance to loot Edom. Angry, they retaliated by plundering the undefended towns of Judah on their way home, killing 3,000 people (2Ch 25:5–13). Amaziah probably challenged Jehoash in order to regain some of his losses to the marauding Israelite soldiers and possibly to defend his honor.
Why repeat these verses almost word for word? (14:15–16; cf. 13:12–13)
English readers often find repetitions in the Old Testament to be pointless. Ancient Hebrew writers, however, used them as literary devices, as indicators of something more. These verses appear as a standardized summary of the king’s career—first to introduce Jehoash’s account, and then to conclude it.
What were the sins of Jeroboam? (14:24)
Jeroboam’s sins were chiefly two: (1) He caused the people to worship the Lord in the representation of idols (Ex 20:4; 1Ki 12:28–30). (2) He caused the people to forsake the one place of worship—the temple in Jerusalem, the place where the ark of the covenant and the presence of God resided (Dt 12:5–7; 1Ki 12:26–30).
Is this the same Jonah who was swallowed by the fish? (14:25)
Yes. This verse gives us some clues about the time of Jonah’s ministry—prior to or during the reign of Jeroboam II (793–753 BC).
Was it common for a king to be so young? (15:2)
After the death of Solomon, 19 kings ruled over Judah. Rehoboam (at 41) was the oldest to start his reign; Joash (at 7) and Josiah (at 8) were the youngest. The average age of Judah’s kings on taking the throne was 22. These statistics suggest that it was not common for a boy of 16 to begin his reign, even if he began reigning as a coregent with his father. At 16, Azariah was the fourth youngest, older than Joash (at 7), Josiah (at 8) and Manasseh (at 12).
Why allow assassins to become kings? (15:10, 14)
Military coups are nothing new. In the ancient world, those who seized a throne by force were often relatives of the king. Sometimes they were military men. In either case, they had a strong power base to complete the takeover of power, something an assassination alone could not have done. People didn’t have much choice about whether or not to accept the rule of a murdering dictator if he had gained enough support. The adage “Might makes right” was especially true.
Why not open the city gates? (15:16)
After assassinating King Shallum and seizing the throne, Menahem attacked Tiphsah. Though there was a Tiphsah far to the north on the Euphrates River, the city in question was likely located near Samaria and Tirzah—perhaps the “Tappuah” translated in this verse in the Septuagint (the Greek translation of the Old Testament). The residents were not prepared to accept Menahem as Israel’s new king for some reason, and thus refused to open their city to him. Menahem ruthlessly crushed their opposition, determined to make them an example to others who might be reluctant to acknowledge him as king.
Why rip open pregnant women? (15:16)
In the twisted logic of ancient warfare, such a senseless act of brutality was strategic: babies could grow up to be young, strong warriors, so it was best to kill them before they had that chance.
Who were the Assyrians? (15:19–20)
Tiglath-Pileser I (1116–1078 BC) founded the Assyrian Empire. At its height, the empire extended from the Persian Gulf north to Armenia and west to the Mediterranean Sea and into Egypt. But Assyria remained a minor power during the reigns of David and Solomon (1010–930).
Tukulti-Ninurta II (890–885) and Ashurnasirpal II (883–859) built up Assyria’s military might. Shalmaneser III (859–824) ruled the empire at its zenith. But within a few generations, Assyrian power declined. In 745, a usurper took the name of Tiglath-Pileser III and began rebuilding Assyria’s strength. Under the Babylonian name of Pul, he was proclaimed king of Babylon. He destroyed Damascus, the Aramean capital, in 732. His name is recorded in Scripture for exacting tribute from Israel (15:19–20). Shalmaneser V (726–722) followed Pul and laid siege to Samaria for three years. The city fell to either Shalmaneser or his son Sargon II (722–705) in 722. Sargon deported the people of Samaria to other parts of his empire (17:1–6).
Assyria had absorbed Babylon, but Babylon continually rebelled. Sargon put down a revolt in Babylon and deported some of its populace to Samaria. But Babylon revolted again under Sargon’s son Sennacherib (701–681) and sought to raise simultaneous revolts in other states, including Judah (20:12–19) and Egypt. That revolt failed, but Sennacherib and the kings who followed him fought repeated rebellions in Babylon.
Led by the Chaldean Nabopolassar, the Babylonians finally defeated Assyria in 626. With the Medes, they took Nineveh, the capital of Assyria, in 612 and destroyed it. By 609 BC the Assyrian Empire had ended.
Is there any significance to the similarity of Pekahiah’s and Pekah’s names? (15:23–25)
The name Pekahiah means “the LORD has opened” (presumably, the eyes). The name Pekah means “opening” (again, presumably of the eyes). Adding iah to a Hebrew name adds the LORD to its meaning, as is the case here with Pekahiah. In this case, it is only coincidental that Pekah and Pekahiah share common names. It is ironic, though, that both were assassinated. Neither was aware enough to prevent his death, despite the meanings of their names!
When were the first hostages taken from Israel? (15:29)
This deportation was carried out by Tiglath-Pileser III and took place around 733 BC. More refugees than hostages, the captives were forced to relocate to a foreign land, shaking their sense of ethnic and national identity.
Why did the writer abruptly start calling Azariah Uzziah? (15:30; cf. 15:7)
It’s uncertain why two names are used for the same person. Perhaps Uzziah was a throne name (assumed when he took the throne) and Azariah was the name he used all his life. The author gathered his information on Azariah from two books, the annals of the kings of Judah and the annals of the kings of Israel. It’s possible he simply used the form of the name that appeared in each of these two annals.
Why would Ahaz sacrifice the heir to the throne? (16:3)
From ancient times, those who try to manipulate the spirit world have considered human sacrifice the most dreadful but most powerful of all sacrifices. It was reasoned that if a god would give assistance in exchange for payment of a goat or bull, a human life would buy a much stronger favor. In a time of national and personal crisis, Ahaz gave the life of his son in an effort to buy the help of the nature gods of Canaan. See Why would parents sacrifice their children? (Jer 19:5).
What did a vassal have to do? (16:7)
A vassal sought protection in the strength of a superior power. In return, a vassal promised obedience to that power. In this case, Ahaz sought protection for Judah from the Assyrian king Tiglath-Pileser. Ahaz sent a heavy tribute: silver and gold found in the temple and in the treasuries of the royal palace. The word translated vassal is literally your son. How galling this must have been to the Lord. He had called Israel his son (Ex 4:22) and the king his son (2Sa 7:14).
Were new altars the latest fad? (16:10)
Visiting Damascus, Ahaz noticed an altar to Ashur, who was worshiped by the Assyrians. According to ancient theology, the Assyrian god had proven his power by conquering the gods of other lands. Ahaz may have copied this altar as an expression of his submission to Assyria.
Why didn’t Uriah resist the king’s idolatry? (16:15–16)
Apparently the priest Uriah was a weak religious leader with little backbone for controversy. While he supported Isaiah (Isa 8:1–4), Uriah found it difficult to stand against the orders of the idolatrous King Ahaz. Perhaps he rationalized that suspending his convictions from time to time was necessary if he wanted to maintain his influence for the Lord and retain his position as priest.
Uriah may also have been a product of his time. Rather than opposing the popular culture of idolatry, he may have tried to relate to it. Idolatry was an integral part of life in the northern kingdom, and its influence had already become deeply entrenched in Judah, where Uriah served. Though people worshiped the Lord at the temple, they worshiped false gods as well—a fact borne out by archaeological discoveries of household idols in the homes of ancient Judah. Perhaps Uriah hoped his tolerance for the people’s worship of idols would prevent them from abandoning the Lord altogether.
Whatever his reasons, Uriah’s compromise seems to be another symptom of the severe sickness that was at the heart of Judah’s spiritual life.
How did Ahaz plan to use the bronze altar to guide him? (16:15)
Sacrifices used for divination included careful inspections of the organs of the sacrificial animals—especially livers—placed on an altar. Unusual shapes, colors or markings were thought to reveal messages from the gods about the future. By blending elements of Canaanite, Assyrian and Israelite religions, Ahaz hoped to attain the best possible guidance. However, his worship was worthless in God’s eyes.
What was the Sabbath canopy? (16:18)
Sometimes called the covered way, the Sabbath canopy is mentioned only here in the Bible. It may have been a special place where the king attended Sabbath services, a special entry for the priests or a covered place for teaching.
Why would the king of Assyria restrict Ahaz’s worship? (16:18)
Unafraid of Israel’s God (whom he did not consider a threat), the Assyrian king probably removed Ahaz’s special entry into the temple for political reasons. It was a symbolic act demonstrating that Ahaz had no royal privileges except those permitted by Tiglath-Pileser III. It may have had some military significance as well: temples, usually built with heavy walls on the highest point in a city, could offer the last line of defense for a city under attack, so perhaps the royal entrance was the king’s escape route.
What happened during a siege? (17:5)
A siege cut off all traffic into a city. Supplies were kept out in an attempt to starve the population within the fortified walls until they surrendered. A three-year siege was unusual, but not unheard of. Tyre, built on an island and supplied by boat, survived a Babylonian siege of 13 years. Jerusalem fell after a siege of 18 months. Any siege, successful or not, meant terrible suffering (e.g., 18:27).
Why did Assyria deport the Israelites? (17:6)
The Assyrians routinely settled conquered peoples in other parts of the Assyrian Empire in order to prevent revolts. This practice turned the Middle East into a mixing bowl of diverse cultures, languages and religious practices. The ten tribes of Israel disappeared into the masses of the Assyrian kingdom.
How did the Israelites secretly sin? (17:9)
This probably refers to the Israelites’ pointless deception pursued through their idolatry. They continued to worship God as if he didn’t know they were also worshiping idols. The Bible describes people who think they can sin in secret (Ps 73:11; 94:7; Isa 5:18–21). They seem to almost challenge God to discover their sin, but their sinful lives are as futile as their belief that God can’t see them.
What was the difference between prophets and seers? (17:13)
It seems there wasn’t much difference. In earlier times, a prophet was called a seer (1Sa 9:9). It may be that as Israel developed from a tribal confederation to a kingdom and as people turned from God, the prophetic ministry and its name changed. Or perhaps the language just changed.
What did it mean to be stiff-necked? (17:14)
Stiff-necked people wouldn’t humble themselves by admitting they were wrong and changing their ways (Pr 29:1; Jer 17:23). See In what way were the Israelites a stiff-necked people? (Dt 9:6).
Was bowing to the starry hosts like practicing astrology? (17:16)
Yes. Though unwilling to bow to God (v. 14), they worshiped stars as though the stars ruled over their lives. The roots of astrology lie in the ancient worship of stars and planets, which were thought to be gods. The Babylonians believed they could predict the future based on the positions of the stars and planets. Astrology was clearly prohibited by the law (Dt 4:19).
What was the great sin that Jeroboam caused Israel to commit? (17:21)
Jeroboam’s great sin is defined in 1 Kings 12:26–32; 13:33–34. These verses report that Jeroboam established paganized worship. The golden calves set up at Bethel and Dan were originally construed as physical representations of the Lord—a violation of the second commandment (Ex 20:4). In time, the worship of the Lord at these places became confused with the worship of Canaanite deities—a violation of the first commandment (Ex 20:3).
Why did Assyria force some people out, only to bring others in? (17:24)
As the Assyrian Empire grew, the expanding lands and various peoples became more difficult to control. So, to strengthen their hold over them, Assyria used a form of “ethnic cleansing,” deporting whole populations to alien territory in an attempt to wipe out their ethnic and national identities. Such state-sponsored terrorism helped diminish the possibility of rebellion.
Why did God expect foreigners to worship him? (17:25)
It might seem God expected too much from these new arrivals. Why should pagans be more spiritually mature than those who knew the law? Some suggest the writer of Kings was merely repeating the people’s view that marauding lions were divine punishment (v. 26). Others say God can use any means—including fear of judgment—to draw people to the truth.
What was the result of this strange mixing of religions in Samaria? (17:27–34)
Since Israel had long abandoned Jerusalem as its worship center, the newcomers to Samaria inherited only the books of Moses, from which they identified Mount Gerizim as the holy site (Dt 27:12). When exiles from Judah returned later, the people of Samaria greeted them as religious partners. But the Jews saw the Samaritans as imposters and idolaters, and they rejected Samaritan help in rebuilding the Jerusalem temple (Ezr 4:1–3). So the Samaritans built their own temple on Mount Gerizim (Jn 4:19–20), inviting greater scorn from the Jews that lasted well into the New Testament age.
What did the priest teach regarding how to worship the LORD? (17:28)
A priest from the former northern kingdom of Israel would not have taught anything that pleased God. The people of Israel had been judged by God and deported from their land because of their adulterated religion (vv. 22–23). Most likely, the priest taught the corrupt religion of Jeroboam (1Ki 12:26–33). As a result, the newcomers thought of themselves as Jews, but they continued to worship other gods (2Ki 17:33). The long-standing hostility between Jews and Samaritans began here. See Why was there tension between Jews and Samaritans? (Jn 4:9).
Why did they think they could worship idols while also worshiping the LORD? (17:41)
The prevailing mindset of the ancient world was polytheism—a belief in many gods—which made it difficult for these people of mixed ancestry (former Israelites intermarried with those forcibly brought into the area by the Assyrians) to grasp the concept of one God alone. From their perspective they were worshiping both the God of Israel and other national deities (v. 33). But the author of Kings points out that such “worship” actually is not worship of the Lord at all (v. 34).
How could something good be used for evil? (18:4)
Sin is often a distortion or a perversion of something good: eating is good, but gluttony is sin; sex with one’s spouse is good, but adultery is sin; communication is good, but gossip is destructive. In this case, Nehushtan illustrates the tendency humans have to worship the things God gives rather than God himself. Over time, the people probably began to think of the bronze snake as something that could help them in the present as it had helped them in the past. Gradually, it acquired the status of an idol with supernatural powers.
Why did Judah fear Assyria so much? (18:13–16)
Assyria was known for its scorched-earth policy, for its cruelty to conquered peoples and for deporting people from their homelands and scattering them throughout its empire. The Assyrians imposed heavy tribute and sent brutal armies to collect unpaid revenue. Assyrian kings boasted of their cruelty. The prophet Jonah resisted preaching to Nineveh, Assyria’s capital, and resented God’s kindness when the people of Nineveh repented.
Fear of Assyria was well-founded. Assyrian deportation caused the ten tribes of Israel to disappear after the conquest of Samaria in 722 BC (17:1–6). A few years later, the Assyrian king Sennacherib attacked all the fortified cities of Judah and extracted tribute from King Hezekiah (18:13–16). Only God’s miraculous deliverance (18:17–19:36; Isa 36:1–37:37) prevented the Assyrian conquest of Judah.
Was Hezekiah right when he said he had done wrong? (18:14)
Yes and no. Hezekiah was right to trust in the Lord instead of the king of Assyria (v. 7). But from Sennacherib’s perspective, Hezekiah was wrong to rebel against him. Now, threatened by Assyria, Hezekiah stated that he had been wrong—a last ditch effort to appease Sennacherib and avoid war. In the final analysis, however, Hezekiah escaped Assyria’s wrath by relying on God (19:32–36), not by paying tribute.
Why did it matter where they worshiped God? (18:22)
People had worshiped God at the high places—but they had worshiped idols there as well. Many earlier reforms had not gone far enough and had permitted idolatry to persist. Hoping to return the people to worship of God alone, Hezekiah tore down the high places others had overlooked. God’s people could still pray anywhere, but they could sacrifice only in Jerusalem. See Why were the high places allowed to remain? (12:3).
Was the Assyrian officer taunting Hezekiah with his offer of horses? (18:23)
Absolutely. His implication that Hezekiah lacked enough soldiers to mount 2,000 horses served his purpose of intimidation perfectly. The message was clear: you don’t stand a chance against the mighty armies of Assyria.
Why would the king of Assyria claim to have marching orders from the LORD? (18:25)
To intimidate the people, the Assyrian commander first claimed to be ordained by God and then bragged that God couldn’t stop him (v. 35). God used Assyria’s evil intentions to accomplish his own purposes, though Assyria did not know this (v. 12). See Why did God ordain Assyria to devastate other nations? (19:25).
Why did Assyria continue to threaten Jerusalem after Hezekiah paid tribute? (18:25)
It’s possible the Assyrians wanted to punish their disobedient subjects, even though Hezekiah tried to appease Sennacherib by paying everything he could (vv. 14–16). This may have been a case of “too little, too late.”
How did the field commander know Hebrew? (18:26–28)
Aramaic, the language of international affairs during this time, was known by most people who engaged in commerce and government service. Some think the field commander may have used a translator to deliver his message in the lesser known Hebrew in order to frighten the common people. However, language skills were highly developed and it would not have been unthinkable for a field commander of a leading world power to know Hebrew.
What drove the Assyrians to insult the Lord? (18:30, 35)
The Assyrians believed the supernatural world included gods who ruled over limited territories. They thought that weaker gods could be conquered by more powerful gods. The Assyrians also believed they could increase their power base by adding the gods of their victims to their collection of gods. To the Assyrians, the Lord was just another one of many gods on their list to be defeated.
Why did they go to the king in torn clothes? (18:37)
Garments represented personalities; torn garments indicated a grievous inner hurt. In this case, Eliakim and Shebna were likely grieved by the Assyrian commander’s disregard for God. It’s also likely that the field commander’s intimidating speech had done its job, causing Eliakim and Shebna to fear for their lives.
What kind of report was this? (19:7)
This report would inspire fear that would compel Sennacherib to return home. It related either to Tirhakah (v. 9) or to some distressing memo from his homeland.
Was this another case of carefully calculated psychological warfare? (19:9–13)
It would appear so. It seems Sennacherib had perfected the art of intimidation. See Why would the King of Assyria claim to have marching orders from the LORD? (18:25). In this case, Sennacherib sent a messenger to Hezekiah designed to continue the psychological warfare by trying to plant doubt in Hezekiah’s mind that God could indeed deliver Jerusalem and his people.
Who was the Virgin Daughter Zion? (19:21)
Originally, Zion referred to the oldest part of the city of Jerusalem. The Daughter Zion would refer then to Jerusalem and her inhabitants—the offspring of that original city. The term virgin suggests that Assyria would not violate, or conquer, the city.
Why did God ordain Assyria to devastate other nations? (19:25)
Because God is sovereign, he can use whatever means he wishes to accomplish his purposes. Sometimes he uses natural events to judge nations—withholding rain, for example. Other times he uses human agents—allowing one nation to punish another. All nations, having descended from Noah, are held to account and judged by God. See the article Does God use evil to do good? (Hab 1:6).
What did it mean for God to put a hook in Assyria’s nose and a bit in its mouth? (19:28)
Nose hooks were used to lead oxen, and bits were used to control horses. Isaiah used these metaphors to show that God would make Assyria do his bidding.
How did the angel of the Lord kill those in the Assyrian camp? (19:35)
Josephus, an ancient historian, wrote that this incident was accompanied by an infestation of mice and rats. As a result, some wonder if this may have been a form of the bubonic plague. With limited information, we can’t say for sure. Whatever means God gave the angel to kill 185,000 people in a single night, it was swift and effective.
Why wasn’t Hezekiah—a godly king—prepared to face death? (20:2–3)
Israelites considered a long life to be a sign of God’s favor. Death in midlife was therefore thought to show God’s judgment. Hezekiah’s prayer seems to reflect this view, for Hezekiah reminded God of how he had faithfully served him all his life. Perhaps it wasn’t the idea of death that Hezekiah struggled with but the thought of being judged despite a life of devotion to God’s service.
Did Hezekiah’s prayer change God’s mind? (20:5–6)
It would appear so, although God controlled the final outcome of this incident. After announcing Hezekiah’s impending death, Isaiah returned to reverse his proclamation, saying that God had heard Hezekiah’s prayer. Whatever God’s reasons were for acting on Hezekiah’s request, it seems Hezekiah would not have been healed had he not prayed. The lesson is that God hears his people’s prayers. See the article Why did God change his mind? (Isa 38:1–5).
Why did Hezekiah need a sign? (20:8–11)
In this case, a sign was a demonstration of God’s grace. Confused about which message he should embrace, Hezekiah asked for a sign, and God showed conclusively that Hezekiah would live.
Did the earth actually reverse its rotation? (20:11)
We know only the effect, not the cause, of this sign. God could have reversed the earth’s rotation, but there are other possible explanations as well. Some have suggested some sort of atmospheric anomaly. No matter what we speculate the cause to have been, this was a supernatural display—a miracle. The result was a shadow falling where it shouldn’t have been.
Why did Hezekiah show foreigners everything he had? (20:13)
Both politics and pride may have motivated this display. Marduk-Baladan, who ruled Babylon from 721 to 710 BC, troubled Assyria for years before he was deposed. His overtures to Hezekiah (v. 12) were probably made in an attempt to win Judah’s support against Assyria. Hezekiah probably wanted to impress this potential ally. In that context and from a human perspective, it would have made sense to display Jerusalem’s wealth.
How could Hezekiah call this prophecy good? (20:16–19)
A cynic might presume Hezekiah thought the prophecy good because it enabled him to escape the outcome of his foolish act. But it’s possible that he declared it good to express his humble submission to God’s will. The prophecy could be called good because it was God’s word, not because Hezekiah was pleased with it. His relief at the prospect of temporary peace and security would have stemmed more from gratitude for the delay in consequences than from the knowledge that his heirs would have to face such horrors.
LINK (20:20) Annals of the kings of Judah
This historical record apparently contained extended accounts of the reigns of Judah’s kings. It may have been an official state record kept by court historians or private memoirs compiled by God’s prophets. For other historical records of the times, see 1 Kings 11:41; 14:19; 1 Chronicles 29:29; 2 Chronicles 9:29; 12:15.
How could a 12-year-old reign as king? (21:1)
Manasseh shared a ten-year coregency with Hezekiah, his father. This means that Manasseh learned the job before becoming the lone ruler at the age of 22. A coregency allowed a father to groom a son to succeed him. Unfortunately, Manasseh turned Hezekiah’s devotion into moral depravity.
Why did Manasseh rebel against the good his father, Hezekiah, had accomplished? (21:2)
The Bible does not say. We know nothing of the people who might have influenced Manasseh after his father’s death. No matter how good or wicked a parent’s influence may be, a child chooses how he or she will live. Until late in his life, Manasseh rejected the faith of his father.
Why did Manasseh worship the starry hosts? (21:3)
The roots of astrology lie in the ancient worship of stars and planets, which were thought to be gods. The Babylonians believed they could predict the future based on the position of the stars and planets. Astrology was clearly prohibited by the law (Dt 4:19).
How were the Israelites more evil than the nations before them? (21:9)
The problem wasn’t that the Israelites did things the nations before them hadn’t done but that they should have known better. Their evil deeds were all the more appalling because they rejected God’s covenant by falling on their faces in front of sticks and stones. Israel abandoned God, taking up the worship of Canaan’s gods in spite of their knowledge of the truth.
Why would news of Judah and Jerusalem’s destruction cause people’s ears to tingle? (21:12)
The destruction that would reduce Jerusalem to rubble would be unprecedented: such devastation had never been heard of before. This news would cause shock, alarm and horror in the hearer—or, in Hebrew, a tingling in the ears (cf. 1Sa 3:11; Jer 19:3).
This was a way of saying that Judah would be punished in the same way that the northern kingdom had been. See 17:1–6.
Who were Manasseh’s innocent victims? (21:16)
Like Ahaz before him, Manasseh sacrificed his sons, probably to the god Molek. His example may have led others to sacrifice their own children. Consequently, they too would have been his victims. Ancient Jewish tradition also blames Manasseh for the death of Isaiah. Some think Isaiah’s death is meant when the book of Hebrews talks about those sawed in two for their faith (Heb 11:37).
How was Josiah able to overcome negative influences and do what was right? (22:2)
For most of the world, the Western concept of functional, individual families makes little sense. Children are the responsibility of the extended family, not merely the nuclear family. As with royal sons throughout the ancient world, Josiah was probably raised by people who were not his biological family. Anonymous people in the royal court probably deserve the credit for introducing Josiah to the God of Israel. They nurtured the character that made him a worthy heir to David’s throne.
How could the priests have lost the Book of the Law? (22:8)
Reverence for God’s Word goes hand in hand with reverence for God. The reign of Manasseh, which lasted 55 years, erased knowledge of God’s law from the minds of all but the oldest priests. Since God seemed unnecessary to the people, his law became irrelevant. Manasseh’s fanatical dedication to idolatry exerted a powerful and negative influence on the people. With so many false gods, they had no interest in God’s book.
What book (or books) did the high priest find? (22:8)
The Book of the Law probably refers to the Old Testament book of Deuteronomy for the following reasons: (1) The expression this Book of the Law is commonly used in Deuteronomy (Dt 28:61; 29:21; 30:10; 31:26). (2) When Josiah heard the words of the book, he tore his robes, signifying fear. Josiah was probably afraid of the pronouncements of doom on the nation’s sins that are found in Deuteronomy 28:15–68. (3) Many of the pagan items Josiah removed after hearing the words of the Book of the Law are condemned in Deuteronomy. For example, Josiah burned all the articles associated with Asherah (2Ki 23:4, 6–7), which is mandated in Deuteronomy 7:5; 12:3.
How common were female prophets? (22:14)
Female prophets were rare in the Old Testament, but some were used mightily by God. Miriam (Ex 15:20), Deborah (Jdg 4:4), Noadiah (Ne 6:14) and Isaiah’s wife (Isa 8:3) are the only others besides Huldah (here) that are mentioned in the Old Testament. In a patriarchal culture, it is noteworthy that God used women to speak for him.
Why wasn’t God’s wrath assuaged by Josiah’s response? (22:16–17)
The destruction of Jerusalem was delayed due to Josiah’s humility and his responsiveness to God’s law (v. 20). Josiah’s reforms were short-lived, however; with his death, the fate of the nation was sealed. The four kings who followed Josiah returned to practices as vile as those that had preceded them. God’s character demands that sin be judged. That judgment would have come much earlier but for the patience and grace of God.
Why did Josiah stand by this pillar? (23:3)
This was apparently the traditional place where pronouncements and decrees were uttered. Perhaps it refers to one of the two bronze pillars of the portico of the temple, named Jakin and Boaz (11:14; 1Ki 7:15; 2Ch 23:13). The roots of this custom have been lost in Israel’s history.
How could Josiah have destroyed idols and altars without resistance? (23:4–20)
Politics and religion were closely integrated. If a king honored a particular god, people quickly followed along. It was good for business, the only way to receive promotions and the best way to avoid charges of treason. After 57 years of idolatry under Manasseh and Amon, the nation returned to the Lord under Josiah’s direction.
What did the women weave for Asherah? (23:7)
It’s not clear. Some have suggested the women wove garments for images of Asherah. In some religions today it is part of the ritual to “clothe and feed” idols. Others suggest they may have made some kind of a cloth screen to enclose the images of Asherah.
What were these horses and chariots dedicated to the sun? (23:11)
Egypt used Judah as a vassal buffer state against Assyria, supplying Judah with weapons (18:21). Egyptian sun worship was imported along with Egyptian horses and chariots. These horses and chariots may have been used for religious processions to honor the sun-god, and the horses were evidently stabled in a court near the temple entrance.
What was the Hill of Corruption? (23:13)
It is called the Mount of Olives in the New Testament. See Setting of the Gospels (Mt 1:1). It was the Mount of Ointment or the Mount of Anointing in ancient Israel. The writer of Kings, however, used a play on words—a pun—to turn the name around. How could he call a place to worship foreign gods a place of anointing and blessing? No, this was a place of corruption.
Why was a cemetery near a high place? (23:16)
Usually cemeteries and high places had little in common. But the shrine at Bethel was not merely another high place. It was a temple built by Jeroboam I to rival the true temple in Jerusalem. The cemetery contained the bones of priests from Jeroboam’s renegade temple (1Ki 13:1–2).
LINK (23:17) The man of God who came from Judah
This refers to the prophet who predicted these events (1Ki 13:1–2).
Why burn human bones on an altar? (23:20)
First, this fulfilled the prophecy (1Ki 13:1–2). Second, contact with the dead desecrated the altar and its location, so that it would never be usable as a sanctuary again.
What good did Josiah’s reforms do? (23:24–26)
Josiah’s reforms may have been the most extensive and thorough of any of Judah’s reforms; unfortunately, they had no lasting effect. Manasseh’s lengthy reign, which was marked by his persistent determination to suppress faith in God, left no one at the grass roots to support Josiah’s reforms. When Josiah died, everyone went back to business—and religion—as usual. God postponed judgment on Judah, however, as an act of grace during the rule of the godly king.
Was Josiah more faithful to the LORD than David was? (23:25)
Josiah was unique because of his devotion to the Law of Moses. He turned to the LORD … with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses. Josiah was the only king to follow the threefold emphasis of Deuteronomy 6:5. But was Josiah more faithful than David? With respect to observance of the law, yes he was!
Why did Josiah interfere with someone else’s fight? (23:29)
Josiah hoped to preserve Judah, possibly by playing the spoiler’s role in the clash between two superpowers. Egypt wanted to help Assyria in its struggle against Babylon, probably because a strong Assyria would serve as a buffer between Egypt and the rising Babylonian threat. While this made good political sense for Egypt, Josiah knew it would be disastrous for Judah. What hope did his tiny kingdom have, wedged between Egypt and Assyria? For Judah, support for a distant power like Babylon must have seemed the best choice.
Why did Pharaoh Necho chain Jehoahaz in Riblah? (23:33)
Probably to demonstrate his authority over Judah. By summoning Judah’s new king to his field headquarters and replacing him on the throne with Eliakim, Jehoahaz’s brother, Necho proved that Egypt, not Judah, was in control. Jehoahaz was sent to Egypt, probably as a hostage, where he eventually died.
Why did Necho install the king’s brother as the new king? (23:34)
It was fairly common for a conqueror from this period to replace a king with another member of the same family. Elevating someone new to the throne increased the likelihood that the king would remain loyal to the conqueror. At the same time, the possibility that the people would rebel was diminished by keeping the original royal family in place.
Why change Eliakim’s name? (23:34)
Every Hebrew name has a meaning, but it doesn’t always have significance. Eliakim means “God has established,” while Jehoiakim means “the LORD (Yahweh) has established.” Neither was particularly appropriate for a king under the control of foreign powers. It’s possible that Jehoiakim was Eliakim’s official throne name, but it seems more likely that Necho wanted to use the name change to indicate that he had the power to make a new king with a new identity and that this new king was subject to his authority.
Was Jehoiakim serving Egypt and Babylon at the same time? (24:1)
No. In the international conflict between Babylon and Egypt, Babylon was the victor. Judah was part of the spoils. Jehoiakim had been a vassal king under Necho of Egypt, and now he would be a vassal king under Nebuchadnezzar of Babylon. This verse communicates this transfer of control over Judah.
Why was the Lord unwilling to forgive? (24:4)
Through the prophets God had warned both Israel and Judah to turn from their evil ways, but they had refused to repent (17:13–20). Even the reforms of King Josiah of Judah were not permanent (22:1–23:27), for they embodied a form of religion but didn’t change people’s hearts (Jer 3:10). See What good did Josiah’s reforms do? (2Ki 23:24–26).
God had promised his people blessings for obedience and curses for disobedience (Dt 28:1–68). According to the terms of God’s covenant with his people, both Israel and Judah deserved to be destroyed (Dt 28:63–64).
But God did not judge his people hastily. He was patient, continually giving them opportunities to change their ways and turn to him with their whole hearts. But though he disciplined them in every way possible, the people would not respond (Jer 2:30).
God’s final decision to destroy Jerusalem, the temple and the nation was an act of judgment that swept the land clean. After this cleansing judgment, God could start anew with a righteous remnant of his people (Isa 11:11–12). Even in the end, God held out the opportunity for individuals to repent (Eze 18:30–32). But the people rejected God’s forgiveness by rejecting him.
Why leave the poor behind? (24:14)
The Babylonian conquests could have flooded Babylon with slaves. The Babylonians became selective because too many slaves would have been counterproductive, causing a drain on their economy. Slaves with skills or trades were desirable because they could contribute to Babylon’s economy. The poorest people, who were usually untrained and uneducated, would not have made the best slaves.
Why did they spare Zedekiah’s life? (25:7)
This was a world in which empires rose to power on the strengths of policies that today would be called terrorism. A captive king who was chained, blinded and bereaved made a powerful object lesson. Zedekiah was an example of what would happen to subjects who rebelled against Nebuchadnezzar.
Why didn’t the Babylonians finish the job the first time? (25:8–9)
The Babylonians waged three campaigns against Judah, resulting with the destruction of the city in 586 BC. Why didn’t the Babylonians destroy the city the first time? The Babylonians adopted a wait-and-see attitude toward Judah. If Judah proved herself loyal to Babylon, then a faithful vassal in the west would be to Babylon’s advantage. Judah could bring stability to the region. But if Judah rebelled, then a corrective military strike would be in order. If the rebellion continued, more drastic measures would be taken. Military might would then become the stabilizing factor in the region.
Why did they kill the priests? (25:18–21)
If these priests had played some role in an anti-Babylonian movement, then their deaths served as a warning to others of the price they would pay for future rebellion. The Babylonians made an example of every type of leadership: royal (v. 7), religious (v. 18) and administrative (v. 19). Jerusalem’s leaders paid the ultimate price for challenging Babylonian sovereignty.
What did Ishmael achieve by assassinating Gedaliah? (25:25)
Perhaps Ishmael thought he could become governor over what was left of Judah. Related to the royal family and formerly one of the king’s officers (Jer 41:1), Ishmael had some grounds for his ambitions. With the backing of Baalis, king of the Ammonites, who probably hoped to create further trouble for Judah (Jer 40:14), Ishmael was encouraged to ruthlessly pursue his political goals.
Why release a king after 37 years in prison? (25:27–30)
Crowned when he was only 18, Jehoiachin was taken to Babylon only three months later (24:8). Released at age 55, Jehoiachin would have posed no threat to his captors. The simultaneous release of several other captive kings suggests a general amnesty to celebrate Awel-Marduk’s coronation.