Notes on

2 Kings
2 0 1 7 E d i t i o n
Dr. Thomas L. Constable

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

OUTLINE

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel 1 Kings 22:512 Kings 1:18

(continued)
4. Jehoram's evil reign in Israel 2:18:15
5. Jehoram's evil reign in Judah 8:16-24
6. Ahaziah's evil reign in Judah 8:259:29
C. The second period of antagonism 9:3017:41
1. Jehu's evil reign in Israel 9:3010:36
2. Athaliah's evil reign in Judah 11:1-20
3. Jehoash's good reign in Judah 11:2112:21
4. Jehoahaz's evil reign in Israel 13:1-9
5. Jehoash's evil reign in Israel 13:10-25
6. Amaziah's good reign in Judah 14:1-22
7. Jeroboam II's evil reign in Israel 14:23-29
8. Azariah's good reign in Judah 15:1-7
9. Zechariah's evil reign in Israel 15:8-12
10. Shallum's evil reign in Israel 15:13-16
11. Menahem's evil reign in Israel 15:17-22
12. Pekahiah's evil reign in Israel 15:23-26
13. Pekah's evil reign in Israel 15:27-31
14. Jotham's good reign in Judah 15:32-38
15. Ahaz's evil reign in Judah ch. 16
16. Hoshea's evil reign in Israel 17:1-6
17. The captivity of the Northern Kingdom 17:7-41

Copyright 2017 by Thomas L. Constable

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2 Dr. Constable's Notes on 2 Kings 2017 Edition

III. The surviving kingdom chs. 1825

A. Hezekiah's good reign chs. 1820
1. Hezekiah's goodness 18:1-12
2. Sennacherib's challenge to Hezekiah 18:13-37
3. Yahweh's immediate encouragement 19:1-13
4. Hezekiah's prayer 19:14-19
5. Yahweh's answer 19:20-37
6. Hezekiah's illness and recovery 20:1-11
7. The prophecy of Babylonian captivity 20:12-19
8. Hezekiah's death 20:20-21
B. Manasseh's evil reign 21:1-18
C. Amon's evil reign 21:19-26
D. Josiah's good reign 22:123:30
1. Josiah's goodness 22:1-2
2. Josiah's reforms 22:323:27
3. Josiah's death 23:28-30
E. Jehoahaz's evil reign 23:31-35
F. Jehoiakim's evil reign 23:3624:7
G. Jehoiachin's evil reign 24:8-17
H. Zedekiah's evil reign 24:1825:7
I. The captivity of the Southern Kingdom 25:8-30

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

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

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

Notice first the revelation of this book concerning human failure.

The reason the nations failed was that the people lost their vision of Yahweh. We can see
this quite clearly in the attitudes and actions of the kings. Most of the kings were evil
because they had no vision of the throne in heaven. They did not appreciate their position
under God. A few of them were good, but even these fell short of the standard of
2017 Edition Dr. Constable's Notes on 2 Kings 3

devotion to God that David had set. Some of them conducted reforms, but none of them
removed the places of pagan worship in the land (the "high places"). Essentially they
conducted state business with little concern for God. Idolatry and foreign alliances are the
evidence that the people lacked a vision of God. Another evidence of this is the people's
inability to perceive their national setbacks as divine discipline. The prophets were
constantly trying to help the people see this.

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

The evidence that the nations failed was that the people lost their spiritual sensitivity. It is
amazing but true that the ministry of the writing prophets, which occupies so much space
in the Old Testament, was quite ineffective in their own day (e.g., Isa. 53:1; Jer. 7:13;
Ezek. 3:7). The religious reformations that did take place were fairly superficial (cf.
2 Kings 22:8-20). When Hezekiah began his reform, it took 16 days simply to carry the
accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day, not even one
copy of the Law was availableuntil someone discovered one among the debris in the
temple. When the people heard it read, they were completely unfamiliar with it (2 Chron.
34:14-21). It was as though all the copies of a countrys constitution had been lost.

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

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

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

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

I would summarize the message of 2 Kings, therefore, as follows: Though people fail
God, God will not fail people. This is foundational to the doctrine of eternal security,
which the New Testament expounds more fully.
4 Dr. Constable's Notes on 2 Kings 2017 Edition

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

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

If Christians are to serve this generation faithfully, they must see God. When they do,
they will find inspiration in the certainty of His ultimate victory. How can we who are
Christians keep God in view? Read the Word daily. Pray. Bring Him into all your
decisions, your worries, and your fears. Do not lose sight of Him for one day. Do not
forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.1

1Adapted from G. Campbell Morgan, Living Messages of the Books of the Bible, 1:1:193-206.
2017 Edition Dr. Constable's Notes on 2 Kings 5

Exposition
II. B. THE PERIOD OF ALLIANCE 1 KINGS 16:292 KINGS 9:29
[continued FROM 1 KGS.]
3. Ahaziah's evil reign in Israel 1 Kings 22:512 Kings 1:18
(continued)
Second Kings begins with Ahaziah's reign that fell during the 33-year period of Israel and
Judah's alliance (874841 B.C.; 1 Kings 16:292 Kings 9:29). This period in turn fits
within the larger context of the divided kingdom (931722 B.C.; 1 Kings 122 Kings
17).2

"The typical Syrian upper balcony was enclosed with a jointed wood
lattice-work that, while suitable for privacy, could easily be broken."3

One of the results of Ahaziah's decision to follow his father Ahab's idolatrous example
(1 Kings 22:52-53) was that during his reign Israel lost some of its control of Moab (v. 1;
3:5). It had held this since Omri's reign at least.4 King Mesha of Moab's rebellion was not
completely effective at first, but later it proved successful.

We can detect Ahaziah's failure to acknowledge his position under Yahweh, Israel's true
King, in his seeking advice from a false god (v. 2; cf. 1 Kings 22:8). Ekron was on the
Philistine border southwest of Samaria. Why would Ahaziah send to Philistia to inquire
of Baal since Baalism was rampant in Israel? He may have done so to keep his illness a
secret from his political enemies. Furthermore, the Baal religious center at Ekron had a
reputation for divination and soothsaying (cf. 1 Sam. 6:2, Isa. 2:6). In addition, Ekron
was not far from Samaria.

". . . in his sickness [Ahaziah] sent to the Fly which was the god of Ekron, for that was
this god's name, to inquire about his recovery . . ."5

The angel of the Lord here (v. 3) was perhaps the preincarnate Christ (Gen. 16:9; 1 Kings
19:7; 2 Kings 19:35; et al.). Premature death was God's punishment for the king's
insubordination (v. 4; cf. Saul). The people in the courts of Samaria knew Elijah well, of
course (v. 8).

Ahaziah showed complete contempt for God's prophet and Yahweh, whom he
represented, by sending soldiers to arrest Elijah. He apparently wanted to get a reversal of
the prophecy against him and resorted to massive force to secure it.6 "Man of God"

2See the diagram of the period of alliance near my notes on 1 Kings 16:29.
3R. D. Patterson and Hermann J. Austel, "1, 2 Kings," in 1 Kings-Job, vol. 4 of The Expositor's Bible
Commentary, p. 172.
4Gary Rendsburg, "A Reconstruction of Moabite-Israelite History," Journal of the Ancient Near Eastern
Society of Columbia University 13 (1981):67.
5Flavius Josephus, Antiquities of the Jews, 9:2:1.
6D. J. Wiseman, 1 & 2 Kings: An Introduction and Commentary, p. 193.
6 Dr. Constable's Notes on 2 Kings 2017 Edition

means prophet (v. 9; et al.). Elijah replied that he was indeed a servant of God. For this
reason the king should have submitted to him. Elijah's position on the top of the hill
suggests his superiority over the king and his messengers.7 The issue in this thrice-
repeated confrontation was, who is in charge and has more power, Yahweh or Ahaziah
(cf. 1 Kings 18)? Fire from heaven settled the controversy (v. 10; et al.; cf. 1 Kings
18:38; Luke 9:54-56). The third captain took the proper humble approach to God's
prophet (vv. 13-14).

There is wordplay in the Hebrew text that is helpful in appreciating the dialog between
Elijah and the first two captains. The first two captains commanded the "man of God" to
"come down" (vv. 9, 11). Elijah replied, "If I am a man [Heb. 'ish] of God, let fire [Heb.
'sh] come down from heaven and consume you and your fifty" (vv. 10, 12). Sure enough,
fire came down on them proving that Elijah was indeed a man of God.

It is probable that Baal-zebub (v. 6) means "lord of the flies," bringing pestilence to
mind.8 "Baal Zebub" may be a deliberate scribal corruption of the name "Baal Zebul"
meaning "Baal, the Prince," a title of the idol known from Ugaritic texts.9 However, it
may mean "exalted lord"10 or "lord of the flame."11 If it means the latter, God may have
been demonstrating His superiority to Baal as He had done previously on Mt. Carmel by
sending fire from heaven. This time He did so to consume the soldiers (1 Kings 18:38).

"The issue is still the same as at Carmel."12

Ahaziah died, as Elijah had announced, as punishment for his failure to submit to
Yahweh's authority over His people (v. 17). Since he had no son to succeed himnote
the fertility motifhis brother Jehoram became Israel's next king (v. 18). There was also
a contemporary king of Judah named Jehoram. The NIV translators have kept these two
men distinct by spelling the Israelite king's name "Joram," a variant spelling, and the
Judahite king's name "Jehoram."

God judged Ahaziah for his idolatry economically (1 Kings 22:47-48; cf. 2 Chron. 20:36-
37), politically (v. 1), and personally (v. 2).

What were the perennial spiritual problems that dogged the steps of the kings? The high
places were not removed. They made foreign alliances. Note the correspondence between
these troubles and Christians perennial spiritual problems. What are our idols today?
What things are we tempted to trust in instead of God?

7The NET Bible note on 1:9.

8James R. Battenfield, "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha," in
Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, p. 26.
9See M. Cogan and H. Tadmor, II Kings, p. 25.
10Eugene H. Merrill, "2 Kings," in The Old Testament Explorer, p. 271.
11F. Charles Fensham, "A Possible Explanation of the Name Baal-Zebub of Ekron," Zeitschrift fr die
Alttestamentliche Wissenschaft 79 (1967):363.
12Wiseman, p. 192.
2017 Edition Dr. Constable's Notes on 2 Kings 7

4. Jehoram's evil reign in Israel 2:18:15

"Jehoram" ("Yahweh is Exalted") reigned 12 years in Israel (852841 B.C.). His reign
overlapped with Jehoshaphat and Jehoshaphat's son Jehoram's coregency (853848 B.C.)
as well as Jehoram of Judah's sole reign (848841 B.C.). During these 12 years Elisha,
whose name means "my God is salvation," was very active in Israel. In keeping with his
theological purpose, the writer of Kings again emphasized incidents of spiritual
significance that took place at this time (cf. 1 Kings 1719, the Elijah narrative).13

"Testimony against evil, and consequent suffering, mark the history of

Elijah. Power, and grace in using it for others, mark that of Elisha. Both
are seen in the Lord Jesus Christ, whose shadows, of course, they were. In
one aspect of His history on earth, we see the suffering, driven, persecuted
Witness; the world hating Him, because He testified that its works were
evil; in another we see the powerful, gracious, ready friend of others, all
that had sorrows or necessities getting healing and blessing from Him."14

Whereas Elijah's name appears 29 times in the New Testament, Elisha's occurs only once
(Luke 4:27).15

The transfer of prophetic power 2:1-14

The Gilgal in view may have been the one between Jericho and the Jordan, or it may have
been one about seven miles north of Bethel since Elijah and Elisha went down to Bethel
(v. 2).16 This account presupposes previous revelation, not in Scripture, that this day was
to be Elijah's last on earth (v. 3). By granting Elisha permission to remain behind (v. 2, et
al.), Elijah was testing Elisha's commitment to himself and to his calling as Elijah's
successor (cf. Matt. 4:1-11; Luke 22:31-62; John 21:15-25). Elisha's refusal to speak of
Elijah's departure (vv. 3, 5) probably reflects Elisha's sorrow at the prospect of losing his
friend and mentor. It was not uncommon for prophets to give a valuable parting blessing
(cf. Gen. 49; Deut. 33), and Elisha did not want to miss that. A prophet's mantle (cloak)
was the symbol of Elijah's authority as God's spokesman (cf. 1 Kings 19:19). As Moses
had parted the Red Sea with his rod, so Elijah parted the Jordan River with his mantle
(v. 8; cf. Exod. 14:21-22). Israel's God was as able as ever to lead His people out of
bondage and into promised blessing.

The double portion that Elisha requested was the privilege of God's richest blessing on
his life that customarily went to the first-born son in the ancient Near East (cf. 1 Kings
3:3-9).

13See Eugene H. Merrill, Kingdom of Priests, p. 352, for the chronological sequence of events in the Elisha
narrative (2:18:15) and their dates.
14J. G. B., Short Meditations on Elisha, p. 6.
15Warren W. Wiersbe, The Bible Exposition Commentary/History, p. 521.
16Wiseman, p. 195.
8 Dr. Constable's Notes on 2 Kings 2017 Edition

"This was not a request for twice as much of the Holy Spirit, or for a
ministry twice as great as that of Elijah, but for a greater degree of the
inner spirit that motivated the great prophet."17
"Elisha wanted to be the heir of the disposition or attitude that enabled
Elijah to touch lives so deeply."18
It would be a hard thing for Elijah to guarantee this double portion since blessing with
His Spirit was God's prerogative (v. 10). Evidently Elijah intended to reward Elisha's
continued faithful commitment to him with this blessing, but if Elisha turned back from
following him he would not get it (v. 10). The eldest son, whose role Elisha filled, was
responsible to carry on his father's name and work.
"The visible vehicle of his removal would be a whirlwind (2 Kings 2:1)
that manifest [sic] itself to onlookers as a fiery chariot (2:11)."19
The chariot and horses of fire symbolized God's powerful heavenly army (cf. 6:17). This
display of the instruments of spiritual warfare separated the two prophets and apparently
could have frightened Elisha into running away and losing his desired blessing (v. 11).
The chariot and horses of fire had polemic value since the Canaanites called Baal "the
rider of clouds."20 A polemic is a presentation of evidence designed to discredit someone
or something. The whirlwind (shekinah?) took Elijah miraculously into heaven, not the
fiery horses and chariot (v. 11). Elijah had thought he was indispensable to God at one
time (1 Kings 19:10, 14), but God had told him that He would remove him and work
through others (1 Kings 19:11-18). Elijah's translation to heaven was a blessing for him
since he entered heaven without dying.
"The contrast between the deaths of Elijah and his enemies could hardly
be any more stark. Elijah, the faithful servant of God, ascends to heaven.
Ahab and Jezebel, the sworn enemies of Yahwism and the prophets, die at
the hands of their foes."21
Elijah had been Elisha's spiritual father and mentor (v. 12). Elisha mourned the departure
of one of Israel's great spiritual warriors (v. 12). By referring to Elijah as "the chariots of
Israel and its horsemen" (v. 12; cf. 13:14), Elisha probably meant that Elijah's prophetic
powers and spiritual depth were the nation's true strength.22 He was a one-man army. The
chariot was the mightiest weapon then known, and it was symbolic of God's supreme
power.23 By asking, "Where is Elijah's God?" (v. 14), Elisha was calling out to Yahweh
to demonstrate His power through him as He had done through Elijah.

17Wiersbe, p. 510.
18David Roper, Seeing Through, p. 203.
19Merrill, "2 Kings," p. 272.
20Battenfield, p. 27; et al.
21Paul R. House, 1, 2 Kings, p. 210.
22M. A. Beek, "The Meaning of the Expression 'The Chariots and the Horsemen of Israel' (II Kings ii 12),"
Oudtestamentische Studin 17 (1972):1-10. See also Jack R. Lundbom, "Elijah's Chariot Ride," Journal of
Jewish Studies 24:1 (Spring 1973):47-48.
23Harold Stigers, "First and Second Kings," in The Wycliffe Bible Commentary, p. 342. Stigers wrote the
commentary on 2 Kings in this volume.
2017 Edition Dr. Constable's Notes on 2 Kings 9

"In their persons they symbolized two aspects of the divine power toward
the people: Elijah was the divine judicial power opposing a rebellious
people and containing wholesale violence; Elisha was the dispensing of
divine blessing when people repented."24

MIRACLES INVOLVING ELISHA

Miracle Reference Elements
Jordan River parted 2 Kings 2:8 Water
Jericho spring water purified 2 Kings 2:21 Water
Youths cursed 2 Kings 2:24 Animals
Water provided 2 Kings 2:20 Water
Widow's oil multiplied 2 Kings 4:6 Oil
Shunammite's dead son raised to life 2 Kings 4:35 Life
Poisonous stew purified 2 Kings 4:41 Flour
Prophets' food multiplied 2 Kings 4:44 Bread and grain
Naaman healed of leprosy 2 Kings 5:14 Water
Gehazi's leprosy inflicted 2 Kings 5:27 Disease
Ax head floated 2 Kings 6:6 Water
Horses and chariots surrounded Dothan 2 Kings 6:17 Fire
Aramean soldiers blinded 2 Kings 6:18 Sight
Aramean army scattered 2 Kings 7:6-7 Sound
Hazael's future predicted 2 Kings 8:13 Future

The evidence of Elisha's succession 2:15-25

Had Elijah still been alive on the earth, Elisha could not have exercised authority as his
successor. In this chapter there are parallels between the succession of the prophets and
the succession of the kings that the writer recorded elsewhere in Kings. Elisha gave the
skeptics opportunity to verify Elijah's departure (cf. 1 Kings 18:12). After all, Elijah had
been known to disappear and reappear suddenly (cf. 1 Kings 18:12). The same Spirit that
had empowered Elijah now rested on Elisha (v. 15).

The miracle that attested God's messenger and his message evidently took place at
Jericho (v. 15). The physical condition in the town was symbolic of the spiritual
condition of the nation (v. 19). One writer suggested that the Jericho spring had become
contaminated by radioactive matter as a result of Joshua's curse (Josh. 6:26).25

24Walter C. Kaiser Jr., Toward an Old Testament Theology, pp. 185-86.

25IanM. Blake, "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's MiracleOne Possible Explanation,"
Palestine Exploration Quarterly 99 (1967):86-97.
10 Dr. Constable's Notes on 2 Kings 2017 Edition

Refreshment and fertility had suffered as a result of apostasy. Elisha was a new vessel in
God's hand similar to the new jar he requested (v. 20). Salt seemed like the worst thing to
add to brackish water to make it pure, just as return to Yahweh must have appeared to be
a backward step to many idolatrous Israelites. Nevertheless, since salt is what God
ordered, it was effective.

The use of salt may have symbolized a break with the past, since this is what rubbing
certain sacrifices with salt to sanctify them indicated (Lev. 2:13; Num. 18:19; Ezek.
43:24).26 Yahweh, not Baal, could restore blessing and fertility to His people. This
miracle was another polemic against Baal worship (cf. 1 Kings 18; et al.). Baal's
worshippers credited him with ruling over the waters on and beneath the earth, including
underground springs and fountains.27 God's permanent healing of the spring would have
served as a continuing reminder of Yahweh's ability to bring fruitfulness and blessing out
of the deadly sterility of idolatry.

"The miracle was an 'action sermon' that reminded the people that the
blessings of God were for a nation that was loyal to His covenant."28

Bethel was a center of idolatry in Israel; it was one of the golden calf sites (v. 23).
Evidently Elisha's approach triggered a mass demonstration against him by many young
men. The Hebrew word na'ar translated "lads" in 2:23 describes young men, not boys, in
many other places in the Old Testament. Some of the individuals that this Hebrew word
describes were Gehazi, Elisha's servant (4:12), an unnamed young man (4:19), and the
Shunammite's servant (4:24). "Baldhead" was and is a term of disrespect. The idolaters
challenged Elisha to "go up" to heaven as Elijah had doneif Elisha could!29

These youths were typical of a nation that "mocked the messengers of God, despised His
words and scoffed at His prophets" (2 Chron. 36:16). Not motivated by personal pride but
by a desire for God's glory, Elisha pronounced God's curse on them for their disrespect of
His prophet and Himself (v. 24; cf. 2 Peter 3:3-7). As before, God used wild animals to
judge the rebels (cf. 1 Kings 13:24).

"One of the covenant warnings was that God would send wild beasts to
attack the people (Lev. 26:21-22)."30

Wild bears were common in ancient Israel.31 These early miracles identified Elisha as
God's spokesman who possessed Yahweh's power to bless or to curse.32

26John Gray, I & II Kings, p. 427.

27Battenfield,p. 27.
28Wiersbe, p. 512.
29Walter C. Kaiser Jr., Hard Sayings of the Old Testament, p. 124.
30Wiersbe, p.512.
31James A. Montgomery, A Critical and Exegetical Commentary on the Books of Kings, p. 356.
32For some other interpretations of this incident, see David Fass, "Elisha's Locks and the She-Bears,"
Journal of Reform Judaism 34:3 (1987):23-29.
2017 Edition Dr. Constable's Notes on 2 Kings 11

These two miracles set the tone of Elisha's whole ministry. He would be a source of
blessing to the needy, but he would be a source of judgment to those who did not respect
Yahweh.

"Though having the same objectives in view as Elijah, Elisha's manner in

reaching them was somewhat different. In keeping with this contrasting
background [i.e., wealthy rather than poorer], he was more at home in
cities and was often in the company of kings. Also whereas Elijah had
been more a man of moods, either strongly courageous or despairing to the
point of death, Elisha was self-controlled and even-tempered. Elisha never
staged dramatic contests nor sulked in a desert. It may be, too, that Elisha
was more interested in the needs of people, for many of his miracles were
for the purpose of aiding and giving relief to persons in difficulty."33

God's victory over the Moabites ch. 3

Even though Jehoram was better spiritually than Ahab (v. 2), he was still so much of an
idolater that Elisha had no use for him (vv. 13-14).

Mesha had rebelled against Israel earlier (v. 3), but he continued to do so. This uprising
led to the alliance and battle the writer described in this chapter. Jehoram evidently
sought an alliance with Jehoshaphat because he wanted to cross Judean territory to get to
Moab.34 The southern approach to Moab through Edom apparently did not have as strong
defenses as Moab's northern border (v. 8). Edom was at this time under Judah's authority.
Jehoram regarded the water shortage as a judgment from Yahweh (v. 10). Elisha used to
serve Elijah by pouring water on his hands as Elijah washed them, a menial task, as well
as in other ways (v. 11; 1 Kings 19:21). Music sometimes facilitated prophetic
revelations (cf. 1 Sam. 16:23).

"It is more likely amid these calamitous circumstances Elisha simply

wanted soothing music played so that he might be quieted before God and
thus to be brought to a mood conducive for God to reveal to him his
will."35

Elisha conceded to help because Jehoshaphat had humbled himself by seeking Yahweh's
assistance (v. 12). God provided water (refreshment) supernaturally to His people, but He
brought defeat and lack of fertility and productivity on Moab for opposing Israel. He
began the deliverance at the time of the Israelites' daily sacrifice when they symbolically
dedicated themselves anew to God (v. 20). God's deliverance was supernatural (vv. 22-
23) and showed everyone present that Israel's victory was not her own doing.

33Leon J. Wood, The Prophets of Israel, p. 246.

34Stigers, p. 343.
35Leon J. Wood, The Holy Spirit in the Old Testament, p. 118. Cf. John C. Whitcomb, in A History of
Israel, p. 407.
12 Dr. Constable's Notes on 2 Kings 2017 Edition

"The dried-up river bed (probably the Wadi Hesa; River Zered) was to
have many trenches (Heb. 'trenches trenches') dug to retain the flash-flood
(Arab. sayl) which would result from rain falling out of sight on the distant
Moabite hills. This form of irrigation is still common in central and
southern Arabia."36

Kir-hereseth (modern Kerak) stood on an easily defended hill. In the ancient Near East
nations generally viewed defeat in battle as a sign that they had offended their gods who
were punishing them. For this reason Mesha offered the supreme sacrifice, his heir to the
throne, to Chemosh, the Moabite god (v. 27). Mesha's sacrifice of his son was an integral
part of an age-old Canaanite tradition of sacral warfare. It virtually guaranteed, from his
point of view, that his god would save the lives of the entire population under siege.37

This sacrifice expressed Mesha's great wrath against Israel. The battle meant everything
to him. Nevertheless it was not that important to the members of the alliance that opposed
him. All they wanted to do was keep Moab from revolting. Therefore the allies departed
from Mesha and returned home having won the battle even though they could not take
Mesha's stronghold.38

"The Israelites lost all heart in sight of the gruesome act."39

John Whitcomb offered a different explanation for the Israelite soldiers' departure:

"The superstitious (and increasingly polytheistic) Israelites were so

terrified at the prospect of what Chemosh, the god of Moab, would do in
response to this supreme sacrifice, that they gave up the siege and returned
to their own land!"40

"The object of the campaign had been attained; the power of Moab was
broken, the rebellion suppressed, and the country again placed under the
scepter of the king of Israel."41

"The efficacy of the Moabite king's solemn oath (whatever it may have
been) was so enhanced by the act of human sacrifice that the besiegers
were appalled by the possible consequences to themselves and
superstitiously raised the siege."42

36Wiseman, p. 201.
37Baruch Margalit, "Why King Mesha of Moab Sacrificed His Oldest Son," Biblical Archaeology Review
12:6 (November-December 1986):62-63.
38Cf. Josephus, 9:3:2.
39Montgomery, p. 364.
40Whitcomb, p. 407.
41F. W. Krummacher, Elisha, p. 45.
42W. F. Albright, Archaeology and the Religion of Israel, p. 164.
2017 Edition Dr. Constable's Notes on 2 Kings 13

The Moabite Stone, a significant archaeological find, contains Mesha's own record of this
battle and other battles with Israel.43 On it he claimed to have won with Chemosh's help.
Though he lost the battle he did not lose his life or his capital.

This chapter shows that God was willing to give Israel victory because she allied with
Jehoshaphat who humbled himself under God (cf. 2:23-25). God in His grace sometimes
allows His blessings for obedience to spill over to those who are less worthy (cf. 1 Cor.
7:14).

God's care of the faithful in need 4:1-7

It was common in the ancient Near East for creditors to enslave the children of debtors
who could not pay. The Mosaic Law also permitted this practice (Exod. 21:2-4, Lev.
25:39). However, servitude in Israel was to end on the Year of Jubilee. God provided
miraculously for the dire needs of this widow who had put God first, in contrast to the
majority who did not do so in Israel (cf. Matt. 6:33).

"God often begins with what we already have [v. 2]."44

According to Jewish tradition, this woman was the widow of Obadiah, King Ahab's
steward, who had secretly provided for Yahweh's prophets (cf. 1 Kings 18:3-4).45 God's
miraculous multiplication of oil symbolized the adequacy of God's Spirit to provide all
that the widow needed. This seems clear from the significance of oil elsewhere in
Scripture. It is a symbol of the Holy Spirit (cf. Lev. 8; 1 Sam. 10:1; 16:13; Luke 11:13; et
al.).46

"The vessels were the measure of the oil. In other words, divine power
waited on faithfaith measured the active resources of God on the
occasion."47

"They had a regular oil well going in that house!"48

God's blessing of those who honor Him 4:8-37

In contrast to the incident above, this one shows God's blessing on a wealthy woman. She
was not the marriage partner of a prophet but a simple faithful believer in Yahweh (cf.
vv. 8-10, 16, 21-22, 24-25, 27, 30, 37). She was living among unbelievers in Israel (cf.
Rahab, Ruth, et al.). Her husband appears to have been only a formal participant in
Yahweh worship rather than thoroughly dedicated to Him (vv. 19, 23). His words may

43See Jack Finegan, Light from the Ancient Past, pp. 188-89.
44Wiersbe, p. 516.
45Josephus, 9:4:2. Josephus is not entirely reliable, however.
46See Lewis Sperry Chafer, Systematic Theology, 6:47-50; and John F. Walvoord, The Holy Spirit, pp. 21-
22.
47B., p. 17.
48J. Vernon McGee, Thru the Bible with J. Vernon McGee, 2:309.
14 Dr. Constable's Notes on 2 Kings 2017 Edition

imply that he expected Elisha to be available only on holy days, but he showed genuine
concern for his son's health.49

The story illustrates the great blessing (fertility) that God will bring on those who award
Him the place He deserves (cf. Hannah). He went as far as giving this infertile woman (v.
14) a son and then restoring him to life when he died. Her respect for Yahweh is clear
from her respect for His prophet (vv. 9-10, 13, 30, 37).

Shunem stood in the Jezreel Valley. Gehazi (v. 12) had become Elisha's servant, as Elisha
had been Elijah's. As such he was the potential successor to his ministry.

"The term for 'servant' often means a person engaged in a period of

training. Rather than looking down upon this role, such a servant could
consider the position an opportunity. Often these were responsible duties.
The same word was also used of Elisha's own relation to Elijah (I Kin.
19:21)."50

"I live among my own people" (v. 13) translates an idiom that meant, "I am content." At
first the woman found it hard to believe that God would reward her with a child (v. 16; cf.
Sarah).

Evidently the woman concluded that it was better if her husband did not know about their
son's death for some reason that the writer did not state (vv. 22-23). Though she had
respect for Gehazi (v. 26), she had much more confidence in Elisha's ability to help her.

"Disciples can be an obstacle to the needy reaching the master (Mt. 19:13-
14)."51

Grasping his feet (v. 27) showed her desperate dependence on his power, her humility,
and her veneration for Elisha (cf. Matt. 28:9). Perhaps Elisha told Gehazi to go and heal
the lad to test the woman's faith (v. 29). The staff was a symbol of his power. However,
she said in the strongest terms that her confidence was in Yahweh and in Elisha (v. 30).
The phrase "As the Lord lives" occurs seven times in 1 Kings and seven times in 2 Kings.
It is always the testimony of true faith in Yahweh.

"How many blessings husbands with nominal faith have received because
of the dedication of their godly wives!"52

Elisha probably intended that Gehazi's failure would teach him this lesson: God works in
response to fervent, dependent prayer, not in response to some fetish or some formal act
(v. 31; cf. Matt. 7:14-21).

49Pattersonand Austel, p. 186.

50TheNelson Study Bible, p. 614.
51Wiseman, p. 204.
52Wiersbe, p. 518.
2017 Edition Dr. Constable's Notes on 2 Kings 15

Only God's power made active by petition could restore the boy's life (v. 33). Elisha's
physical contact with him connected the power of God through the prophet and the
miracle unmistakably (v. 34; cf. 1 Kings 17:21-23). Seven sneezes, not more or less,
would have signified an act of God to ancient Near Easterners (cf. Gen. 1; 2 Kings 5:14).
"In our pericope Elisha acts as a sort of intermediary for childbirth,
analogous to Baal's role in the Ugaritic tablets. YHWH, not Baal, not
Elisha for that matter, grants the Shunammite a child. The child dies,
bringing to mind the story of Elijah in 1 Kings 17. Prayer raises the child
to life, illustrating not only that YHWH gives children, but that he can
take them to himself or restore them to life."53
If God could create new life and then revive it, as He did here, He could also give Israel
life (at the Exodus) and revive it (in Elisha's day). This story, as many others in Kings, is
another powerful polemic against Baal and for Yahweh.
"This scene also shows that prophets not only are preachers of sin and
repentance; they also are agents of God's healing mercy and kind
compassion."54

The deadly effects of apostasy 4:38-41

God again disciplined Israel by withholding fertility from the land and producing a
famine (v. 38; cf. 1 Kings 17). The people were not only hungry for bread but also for
what would truly satisfy their spiritual hunger, namely, the Word of God. The wild
gourds were similar to Baalism. They looked attractive but proved disgusting and deadly
when consumed. Scripture compares meal or bread to the Word of God because it is what
satisfies people's most basic needs (cf. Deut. 8:3).
In Elisha's day, the people of Israel had turned from God and His Law. This had resulted
in a spiritual famine. The people were hungry spiritually and, to satisfy their need, had
swallowed Baalism. It looked harmless enough, but it proved fatal. God's prophets helped
counteract the deadly effects of Baalism by making the Word of God available to the
people. People need the Word of God (Matt. 4:4).
"This event shows the power to make the harmful innocuous (cf. Lk.
10:19) as well as God's care and provision for his own."55

God's ability to multiply resources 4:42-44

Archaeologists debate the site of Baal-salishah. In obedience to the Mosaic Law, the man
in view brought Elisha his offering of firstfruits to honor God by giving this offering to
His servants (Num. 18:13; Deut. 18:4). This simple act of obedience resulted in God
miraculously multiplying these limited resources that the man committed to Him to
produce enough for everyone in need (v. 43; cf. Matt. 14:16-21; 15:32-38; John 6:9). The

53Battenfield,
p. 28.
54House,p. 268.
55Wiseman, p. 205.
16 Dr. Constable's Notes on 2 Kings 2017 Edition

people of Israel thus saw again God's ability to provide food in contrast to Baal's
inability. The people also learned that God's blessing is much greater than what people
dedicate to Him.

God's ability to heal and cleanse ch. 5

Naaman (Aram. gracious) was commander of the Aramean army under Ben-Hadad II (cf.
1 Kings 15:18, 20). Some forms of leprosy in the ancient world degenerated the bodies of
its victims and eventually proved fatal. At this time no one could cure this disease. In
Israel the priests normally isolated lepers from non-lepers because the disease was
contagious, at least in certain stages (cf. Lev. 1314). Naaman was able to carry on his
duties as long as his illness permitted him to do so. Biblical leprosy evidently included
modern leprosy, better known as Hansen's disease, but the Hebrew word translated
"leprosy" and the disease it represented covered many afflictions of the skin.56
The faith of the slave girl (v. 3) contrasts with the general unbelief that prevailed in Israel
at this time (cf. Luke 4:27). This humble girl also contrasts with the great commander
whom she helped.
"She is an Israelite, he is an Aramean; she is a 'little maiden' (na'ara
qetanna), he a 'great man' ('is gadol); she is a captive servant, he a
commander; he has fame in the king's estimation, . . . she has none, for she
simply 'waited upon' . . . Naaman's wife (cf. Deut 1:38; 1 Sam 19:7)."57
"For a Syrian general to show such deference to a Jewish servant was
certainly an indication that God had wrought a change in his heart."58
Ben-Hadad's gift to King Jehoram amounted to 750 pounds of silver, 150 pounds of gold,
and 10 changes of royal apparel, or perhaps bolts of cloth.59 Ancient peoples considered
clothing much more valuable than most modern people normally do. Ben-Hadad
probably approached Jehoram rather than Elisha because he reasoned that any prophet
with such power must enjoy the personal protection of the king. How ironic it was that
Jehoram had no use for Elisha. The king of Israel, who really was Yahweh's vice-regent,
resented Ben-Hadad behaving as though Jehoram was just that (v. 7). He thought the
Aramean king was trying to provoke another quarrel (cf. 1 Kings 20:1-3).
Even though Jehoram was not a faithful representative of Yahweh, Elisha was (v. 8).
Elisha treated Naaman as a superior would treat an inferior (v. 10). Socially Naaman was
superior to Elisha, but really Elisha, as God's man, was superior to the vice-regent of
Ben-Hadad. Elisha's coolness may have sent a message to Naaman that Elisha was not a
wonderworker who expected payment or that he wanted no political involvement with
Aramea. Possibly he may have been testing Naaman's faith.60

56Rebecca and Eugene Baillie, "Biblical Leprosy as Compared to Present-Day Leprosy," Christian Medical
Society Journal 14:3 (Fall 1983):27-29.
57B. O. Long, 2 Kings, p. 70. Long's analysis of this chapter's plots and subplots is very good (pp. 66-77).
58Wiersbe, p. 525.
59Wiseman, p. 207.
60Gwilym Jones, 1 and 2 Kings, 2:416.
2017 Edition Dr. Constable's Notes on 2 Kings 17

Naaman's cure, of course, was not due to the quality of the Jordan River water, but to his
obedient trust in God's promise that His prophet delivered. Overcoming his pride,
Naaman obeyed and was washed cleanbody and soul (v. 14). Dipping seven times
would have signified to everyone in that culture that his healing that followed was a work
of God.61 His flesh experienced healing from the leprosy and even returned to the texture
of a child. Perhaps this reflected Naaman's child-like faith. Furthermore, God even
cleansed the commander of the contagion of this fatal disease.
Naaman's restoration convinced him that Yahweh's power was superior (cf. Luke 17:15).
This was a lesson Jehoram had refused to learn (v. 15). Jesus later made the point that
Naaman's faith condemned most Israelites of his day, since they had rejected the true God
and embraced gods that could not heal (Luke. 4:23-30).
Elisha did not accept a present from Naaman, probably because to accept one would have
implied that he personally had been responsible for the miracle (v. 16). False prophets
were undoubtedly lining their own pockets and thus bringing contempt on the prophetic
office. Elisha wanted to avoid conduct that might appear to be self-serving.
Many polytheists believed that they had to worship their god in their own land or, if that
was impossible, on an altar built on the dirt of that land (v. 17).62 The chief god of
Damascus was Hadad-Rimmon (v. 18).
"The name 'Rimmon' is an example of a deliberate corruption of a name of
a foreign god by the Hebrew scribes. Instead of writing Ramman, meaning
'Thunderer,' a name for the storm god Hadad (see Zech. 12:11), they wrote
Rimmon, meaning 'Pomegranate.'"63
Gehazi's decision to take a reward from Naaman was deliberate, not compulsive, as is
clear from his statement, "As the Lord lives" (v. 20). He had to tell a lie to obtain the gift
(v. 21). A talent weighed 75 pounds (v. 22). The hill (v. 24) was the one on which
Samaria stood (cf. v. 3). Gehazi tried to cover one lie with another (v. 25). Elisha
explained that since many people did not respect Yahweh's prophets, it was inappropriate
to receive gifts as Gehazi had done (v. 26; cf. v. 16). God had removed Naaman's leprosy
from him for his trust in and obedience to the Lord. Now, ironically, leprosy would cling
to Gehazi because he did not trust and obey God.
"The covetousness that ate away at his heart became leprosy eating away
at his body."64
His descendants would likewise suffer because of the seriousness of this failure (v. 27; cf.
Josh. 7; Acts 5). Gehazi decided to join the ranks of Eli, Saul, and the kings who
disregarded Yahweh, and so forfeited what he could have inherited, the privilege of
serving God as Elisha's successor. Elisha had valued that privilege and had consequently
succeeded Elijah (ch. 2).

61C.F. Keil, The Books of the Kings, p. 319.

62Cf.Montgomery, p. 377.
63The Nelson . . ., p. 616.
64Wiersbe, pp. 525-26.
18 Dr. Constable's Notes on 2 Kings 2017 Edition

"One man goes away healed because of his obedience, while the other
man, indeed the one who should have known what matters most, walks
away with leprosy. Yet another Israelite has made the tragic mistake of
choosing a substitute for the Lord, while a Gentile convert has discovered
that what his servant girl said about the Lord's prophet is true."65
"This text contains one of the great Gentile conversion accounts in the Old
Testament. Like Rahab (Josh 2:9-13), Ruth (Ruth 1:16-18), and the sailors
and Ninevites in Jonah (Jonah 1:16; 3:6-10), Naaman believes in the Lord.
From Gen 12:2-3 onward in the Old Testament, God desires to bless all
nations through Israel. This ideal becomes a reality here due to the witness
of the Israelite servant girl and the work of the Israelite prophet."66
"Naaman's experience with Elisha illustrates to us the gracious work of
God in saving lost sinners."67
This story contains many of the motifs we have been observing throughout 1 and 2
Kings: the fertility motif, the sovereignty motif, the faith motif, the reversal-of-fortune
motif, and others. The unique contribution of this chapter is that it shows Yahweh's
superiority over Baal in physical healing and ritual cleansing. The worshippers of Baal
gave him credit for controlling both of these things. As in 1 Kings 17:8-24, we see that,
ironically, faith in Yahweh was stronger in some individuals outside Israel than it was in
Israelites in whom it should have been the strongest. God blesses those who obey His
Word to some extent, regardless of who they are, or what else they may believe, or do, or
be.

God's ability to revive the nation 6:1-7

"In contrast to Gehazi who had received the reward of his unfaithfulness,
the account unfolded here is a demonstration of the reward of faithful
labor."68
The expensive69 iron ax head was similar to Israel since it was an instrument used for
constructive and destructive purposes (cf. Exod. 19:5-6). Like the ax, Israel had belonged
to another, Egypt, but God used it for a job He had to do since the Exodus. Unfortunately
Israel had gone its own way (flown off the ax handle) and appeared lost to any further
usefulness. Perhaps the water symbolized the nations among whom Israel had sunk since
water often represents the Gentile nations elsewhere in the Old Testament. Nevertheless,
God was able to restore His people to a place of usefulness again, even as Elisha restored
the ax head to its user. I suspect that around the fireside that night, after this incident took
place, Elisha explained the significance of this miracle for the sons of the prophets. From
then on they passed this story along until it became part of the folklore of Israel. Several
interpreters have seen the symbolism that I have suggested in this story as well as in the

65House, p. 274.
66Ibid.,p. 273.
67Wiersbe, p. 521.
68Patterson and Austel, p. 192.
69R. L. Hubbard Jr., First and Second Kings, p. 157.
2017 Edition Dr. Constable's Notes on 2 Kings 19

other Elisha stories, but not all have, of course. Allegorists repudiate the factuality of
these accounts.

God's ability to defend and deliver His people from her enemies 6:8-23

The king of Aram was probably Ben-Hadad II, though the writer did not mention him by
name (v. 8). Perhaps since he only identified Elisha and Yahweh by name, he wished to
focus attention on them as the main characters in this drama. Dothan stood about 12 miles
north of Samaria (v. 13). Compare Genesis 37:17-28 where another hostile foreign foe,
the Ishmaelites, surrounded another prophet, Joseph, at Dothan. Here is another vain
attempt by a king to silence prophecy (cf. 1 Kings 17:1-24; 18:1-15; 19:1-18; 2 Kings
1:1-15). The Aramean king tried again to surprise the Israelites (v. 14) after having failed
many times in his previous attempts to do so (vv. 8-12). This shows that he did not really
believe Elisha could predict his movements. The events that followed proved him wrong.

The Arameans surrounded Dothan (v. 15; cf. v. 13). Elisha realized that God's angelic
army was in control (v. 17; cf. 2:11; Ps. 34:7). His protg, whomever he may have been,
needed to learn to see with the eyes of faith, as Elisha could (v. 17). Elisha led the
temporarily blinded Aramean army into Samaria because Dothan was not the city where
God wanted them (v. 19).

King Jehoram referred to Elisha as his father (v. 21) because he realized this great victory
had come from Elisha, who was superior to him for accomplishing it. It was not God's
purpose to kill the Arameans but to deliver the Israelites and to teach them a spiritual
lesson (v. 22). In the ancient Near East eating together under one's roof often constituted
making a covenant of peace.70 Social custom now bound the Arameans not to attack the
friend who had spared their lives and had extended the honor of hospitality. Consequently
the Arameans did not invade Israel for some time (v. 23; cf. vv. 8-10; v. 24). It is less
likely, I believe, that we should understand verse 23 to mean that the Arameans never
again sent small companies of troops against Israel.71

What the Israelite army could not have accomplished without much fighting and loss of
life, God did peacefully through one man. This should have been a clear lesson to
everyone in Israel that Yahweh was her strong deliverer as well as her sovereign. God did
not provide this victory because of the Israelites' obedience but to teach them lessons.

God's ability to preserve and provide for His people through famine 6:247:20

Aram's cessation of hostilities ended after some time (v. 24; cf. v. 23), perhaps between
845 and 841 B.C.72 The famine in Samaria, and the siege that caused it, were
punishments from the Lord for Israel's apostasy (cf. Lev. 26:27-29; Deut. 28:52-53, 57;
Ezek. 5:10). Josephus believed that the famine was a result of Jehoram's confidence in

70J.Herbert Livingston, The Pentateuch in Its Cultural Environment, p. 157.

71T.R. Hobbs, 2 Kings, p. 78.
72Alberto R. W. Green, "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings," Journal
of Near Eastern Studies 42 (1983):178.
20 Dr. Constable's Notes on 2 Kings 2017 Edition

the strength of Samaria's walls, rather than in the Lord.73 "Dove's dung" (v. 25) is
probably a better translation of the Hebrew word hiryyownim than "seed pods" (NIV).74 It
may have been a replacement for salt.75

". . . if the Biblical figures [in verse 25] seem absurd, they have parallels in
other ancient story!"76

The two mothers who approached King Jehoram recall the two mothers who asked King
Solomon for justice (1 Kings 3:16-28), but now the situation was more serious.77
Individuals could always appeal directly to the king.78 Yahweh forced Jehoram to
acknowledge His superiority over him (v. 27), but the king did not submit to God's
authority. The Mosaic Law had warned of the extreme distress the Israelites were
experiencing (v. 29; cf. Lev. 26:29; Deut. 28:53). The sackcloth Jehoram wore
represented repentance, but that repentance was very superficial (v. 30; cf. vv. 31, 33). As
Jezebel had threatened to kill Elijah, her son now threatened Elisha (v. 31; cf. 1 Kings
18:17; 19:2).

Jehoram planned to murder Elisha as his father Ahab had murdered Naboth (v. 32; cf.
1 Kings 21:1-16). He also grew impatient with the Lord, as Saul had grown impatient
with Samuel (v. 33; cf. 1 Sam. 15:11). We see the king's real wickedness in his behavior.

Jehoram's officer did not believe Yahweh could, much less would, do what Elisha
predicted (7:1-2). In this he represented many others in Israel who had abandoned
Yahweh for Baal. A "measure" (Heb. seah) of flour amounted to about seven quarts.

The four lepers likewise represented many in Israel whose hopeless destiny was death
because of their uncleanness (v. 3). They were, however, the undeserving recipients of
God's grace. They became the source of blessing (life) to others when they reported what
God had graciously provided for all the hopeless Samaritans (vv. 9-10). Understandably
many preachers have used them as examples of sinners saved by grace.

"There is a great spiritual lesson for us here. At this moment you and I are
enjoying the Word of God. Today is a day of good tidings, and we sit here
and enjoy it. What about getting the Word out to others? What are you
doing to share the Word of God with those who are starving spiritually?
You ought to be busy getting the Word of God out to needy hearts."79

God dispersed the besieging Aramean army supernaturally (v. 6; cf. 2:11; 6:17). He
accomplished this deliverance through no work of those whom He saved.

73Josephus, 9:4:4.
74Jones, 2:432.
75Josephus, 9:4:4.
76Montgomery, pp. 384-85.
77See idem, The Wars of the Jews, 6:3:4, for a similar incident involving cannibalism during the Roman
siege of Jerusalem.
78Wiseman, p. 210.
79McGee, 2:320.
2017 Edition Dr. Constable's Notes on 2 Kings 21

"The Lord had defeated the Moabites by a miracle of sight (3:20-23) and
now He defeated the Syrians by a miracle of sound."80

Rather than asking Elisha what was going on (v. 12; cf. 6:21) Jehoram relied on his own
wisdom, but that gave him no comfort. It may seem strange that the king's servants took
"two chariots with horses" to check out the lepers' report (v. 14), rather than simply riding
the horses. But riding horses was not a common art in those days.81 The writer concluded
this story by emphasizing the judgment the royal officer experienced for his unbelief (vv.
17-20). His fate, as God had previously announced, happened exactly as predicted (vv.
17-18). Such would be the destiny of all in Israel who refused to believe what God had
said in His Law and through His prophets.

Chapter 7 is one of many sections in Scripture composed in a chiastic literary structure

that stresses a particular point in the story. We could outline this story as follows.

A The royal officer's unbelief vv. 1-2a

B Elisha's prediction of relief v. 2b
C The lepers' decision vv. 3-5
D Yahweh's salvation v. 6
C' The leper's deliverance vv. 7-10
B' The fulfillment of Elisha's prediction vv. 11-15
A' The royal officer's judgment vv. 16-20

This structure emphasizes the central element, Yahweh's salvation, and teaches other
lessons in concentric circles of significance. These points include the role of the lepers in
bringing news of deliverance to the doomed Samaritans. They were evangelists in the
truest sense: heralds of good news. The value of God's revelation is another lesson, as is
the folly of rejecting that revelation.

God's ability to control timing to bring blessing on the faithful 8:1-6

Several details in this incident hinge on timing that God supernaturally controlled to
bring blessing on the Shunamite woman, as God had promised. God directed her away
from the famine before it came on Israel for the nation's apostasy (v. 1; cf. Deut. 11:16-
17; 28:38-40; 1 Kings 18:2; et al.). The timing of the length of the famine showed it was
an act of God (v. 1; cf. 4:38; 6:25; 7:4).

"Frankly I believe that the different tragedies that have struck our land in
recent years have been a warning to our nation. The earthquakes,
hurricanes, storms, and other tragedies that have swept across our land
have, I think, been warnings from God to stop and think and change our
ways."82

80Wiersbe,p. 532.
81Montgomery, p. 388.
82McGee, 2:320.
22 Dr. Constable's Notes on 2 Kings 2017 Edition

Evidently the woman had sold her property before she left Israel and now wished to buy
back her family inheritance. This was a right that the Mosaic Law protected (Lev. 25:23-
28; Num. 36:7; cf. 1 Kings 21:3). Another view is that the woman had left her property
and "the crown" had taken it over. In such a situation the state held the land until the legal
owner reclaimed it (Exod. 21:2; 23:10-11; Deut. 15:1-2).83 Her position was similar to
that of Naomi in the Book of Ruth. She had fled a famine, lost her male supporter, and
was at the mercy of the political system.84

Jehoram was responsible to enforce the Law, and he did so in this case. What God used
to move him to grant the woman's request was the story that Gehazi happened (!) to tell
him about this woman (v. 5). This event evidently happened before Gehazi became a
leper. God blessed the woman for her obedience to God's instructions that came to her
through Elisha (v. 1). He not only restored her house and land but also the produce of her
land (its fertility; v. 6). Thus the Israelites saw that Yahweh is the lord of time who brings
blessing on the faithful.

"Elisha wields as much political influence as any biblical prophet."85

Elisha's preparation of God's instrument of judgment on Israel 8:7-15

Hazael was the governor of Damascus.86 The Gentile King of Aram had more interest in
inquiring of Yahweh than Jehoram's predecessor did (v. 8; cf. 1:2). It was customary in
the Near East to make a great show of giving gifts. It was also common to have one
camel carry only one gift to make the present appear even greater.87

Ben-Hadad would have recovered (v. 10) if Hazael had not murdered him (v. 15). Elisha
probably knew Hazael would murder him. The prophet fixed his gaze steadily on Hazael,
perhaps hoping to embarrass him out of doing the deed (v. 11). Hazael evidently became
ashamed because he felt Elisha could read his mind (v. 11). Hazael would be God's
instrument of judgment on Israel (v. 12; cf. 1 Kings 19:15). He referred to himself
humbly as a mere dog incapable of such a feat (v. 13). Hazael did come from lowly stock.
On one Assyrian record Shalmaneser referred to him as "the son of a nobody."88

Like Saul, David, and Solomon, Hazael learned that he would be king by special
revelation from the Lord (v. 13). Whether this announcement accompanied Hazael's
anointing by Elijah (1 Kings 19:15), or whether that took place at another time, we do not
know. Rather than waiting for God to place him on Aram's throne at the proper time, as
David so admirably did, Hazael murdered Ben-Hadad. He did so in a manner that made it
look as though the king had died of natural causes (v. 15).

83Jones, 2:440.
84A. Graeme Auld, I and II Kings, p. 178.
85House, p. 281.
86J. A. Brinkman, "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V," Journal of
Near Eastern Studies 32 (1973):43-44.
87Keil, p. 334.
88D. D. Luckenbill, Ancient Records of Assyria and Babylonia, 1:246.
2017 Edition Dr. Constable's Notes on 2 Kings 23

Ben-Hadad II died in 841 B.C. and Hazael ruled from 841801 B.C. during the reigns of
Jehoram, Jehu, and Jehoahaz of Israel, and Ahaziah, Athaliah, and Joash of Judah.

KINGS OF ARAM IN 2 KINGS89

Kings Dates References
Ben-Hadad II 860841 B.C. 1 Kings 20; 2 Kings 6:24; 8:7, 9, 14
Hazael 841801 B.C. 1 Kings 19:15, 17: 2 Kings 8; 9:14-15; 10:32;
12:17-18; 13:3, 22, 24-25
Ben-Hadad III 801773 B.C. 2 Kings 13:3, 24-25
Rezin 773732 B.C. 2 Kings 15:37; 16:5-6, 9 (cf. Isa. 7:1, 4, 8; 8:6;
9:11)

The episodes in this Elisha narrative (2:18:15) give us many insights into Jehoram and
his reign over Israel. Like Ahab and Ahaziah before him, he had little regard for Yahweh.
Consequently he did not enjoy much blessing from God personally, and Israel
experienced severe discipline in the form of famines, invasions by foreign neighbors, and
lack of influence. Nevertheless there were a few in Israel who remained faithful to the
Lord, including the prophets (about 7,000 individuals in all; 1 Kings 19:18).
The meanings of the miracles Elisha performed that I have suggested rest on standard
principles of historical grammatical interpretation. I have sought to understand what the
original readers of Kings would have seen these miracles as signifying. The meanings of
the words in the text, the relationship of the miracle to its context, and the meaning of
symbols that biblical and extrabiblical references reveal are key interpretive factors.
Commentators differ, of course, in their understandings of these matters as well as the
interpretive problems. However, on the basis of the study I have done, the views
expressed above seem to me to be what these miracles signified when they occurred.
Some evangelical expositors have seen Elisha's miracles as typifying Jesus Christ and His
ministry.90 There are many similarities.

5. Jehoram's evil reign in Judah 8:16-24 (cf. 2 Chron. 21)

Jehoshaphat appointed his son Jehoram coregent the year Jehoshaphat went off to join
forces with Ahab in battle at Ramoth-gilead (853 B.C.). For the next five years Jehoram
served with his father. In 848 B.C. he began ruling alone and did so for the next eight
years (until 841 B.C.). His reign overlapped the reigns of Ahaziah and Jehoram (whom
the NASB called Joram from now on) in Israel. It is possible that the writing prophet
Obadiah ministered and wrote the Bible book that bears his name during Jehoram's
reign.91
Rather than following the godly example of his father, Jehoram chose to pursue idolatry
and infidelity to Yahweh like his wife Athaliah, the daughter of Ahab and Jezebel.

89Adapted from The Bible Knowledge Commentary: Old Testament, p. 509.

90E.g.,
Arno C. Gaebelien, The Annotated Bible, 1:307-26.
91Walter L. Baker, "Obadiah," in The Bible Knowledge Commentary: Old Testament, pp. 1453-54.
24 Dr. Constable's Notes on 2 Kings 2017 Edition

"When you marry a child of the devil, your father-in-law sees to it that you
have trouble."92

If it had not been for His promise to David (2 Sam. 7:12-15), God would have cut off
Jehoram's line for his wickedness (v. 19). Instead, He disciplined him and Judah by
allowing Edom and Libnah to revolt against Judah successfully. Edom had come under
Judah's control during Jehoshaphat's administration (2 Chron. 20:1-29; cf. 1 Kings
22:47). "Zair" is another name for Seir or Edom. Chariots did not save Jehoram from
defeat (v. 21). "Libnah" was a town near the border between Judah and Philistia that
seems to have revolted when the Philistines invaded Judah (2 Chron. 21:16-17). Judah
became weaker under Jehoram because of his wickedness. The king himself died a
painful death (2 Chron. 21:18-19).

6. Ahaziah's evil reign in Judah 8:259:29 (cf. 2 Chron. 22)

There were two King Ahaziahs as there were two King Jehorams, one of each in each
kingdom. Both Ahaziahs reigned only one year each, but their administrations did not
overlap. The administrations of the two Jehorams did overlap. Ahaziah of Israel reigned
11 years earlier than Ahaziah of Judah. In Judah, Jehoram (853841 B.C) preceded
Ahaziah (841 B.C.), but in Israel Ahaziah (853852 B.C.) preceded Jehoram (852841
B.C.).

YEAR SOUTHERN (JUDEAN) KING NORTHERN (ISRAELITE) KING

853
Ahaziah
852

851
850
849
848
Jehoram
847
846 J(eh)oram
845
844
843
842

841
Ahaziah

92McGee, 2:297.
2017 Edition Dr. Constable's Notes on 2 Kings 25

Ahaziah's wickedness 8:25-29

Ahaziah of Judah continued the policies and preferences of his great-grandfather Omri
that his grandfather Ahab and his uncle Joram had perpetuated (v. 27). Israel and Judah
were at this time still allies. The battle of "Ramoth-gilead" ("Heights of Gilead"), in
which Ahaziah fought, took place 12 years after the one in which Ahab and Jehoshaphat
engaged the Arameans and Ahab died (1 Kings 22:3, 29). In the second battle of Ramoth-
gilead the Israelite king Joram was wounded. He returned to his winter capital to
convalesce (v. 29). Ahaziah then visited his uncle, the Israelite king, there (v. 29).

God's preparation of Jehu 9:1-13

God had told Elijah that he would anoint "Jehu" ("Yahweh is He"; 1 Kings 19:16).93 He
did this through his successor Elisha who accomplished it by using one of his protgs
(v. 1). Jehu would wipe out Omri's dynasty in Israel (v. 7-10). Jehu's father was a
different Jehoshaphat from Judah's king of the same name (v. 2). Elijah had prophesied
the end of Ahab's line (1 Kings 21:21-22, 29) and Jezebel's death (1 Kings 21:23). God
had worked through prophets previously, especially Elijah and Elisha, and would
continue to do so. However, Jehu was just as much an instrument in God's hand as the
prophets, though his methods were not always proper. This is the only place in Kings
where the writer emphasized Yahweh as avenging (cf. Nah. 1:2-3). Jehu was His
instrument.

"At times the behavior of the prophet was unusual or abnormal, but a
careful consideration of each of these instances will reveal some divine
purpose or spiritual significance."94

"Jehu is the only king of the Northern Kingdom (Israel) to have been
anointed, perhaps to indicate that he should follow in the Davidic
tradition, as Saul had been anointed by Samuel (1 Sa. 9:16; 10:1); David
by Samuel, to mark the Spirit of God endowing him for the task (1 Sa.
16:12-13); and Solomon by the high priest Zadok and Nathan the prophet
(1 Ki. 1:45). Such anointing was symbolic and probably confined to
Hebrew practice (see also on 1 Ki. 1:34)."95

Jehu's assassination of Joram 9:14-26

Israel had evidently retaken Ramoth-gilead after Ben-Hadad I had defeated Ahab there 12
years earlier. Israel was now defending it against the attacking Arameans (v. 14). The
horsemen and Joram who asked Jehu, "Is it peace?" were asking if Israel had successfully
defended Ramoth-gilead (vv. 17, 19, 22). Jehu's reply to the two horsemen, "What have
you to do with peace?" (vv. 18, 19) was somewhat enigmatic and meant, "Don't worry."96

93For more information on anointing with oil (vv. 3, 6), see my note on 1 Samuel 16:13.
94Hobart E. Freeman, An Introduction to the Old Testament Prophets, p. 60.
95Wiseman, pp. 218-19.
96Cf. Josephus, Antiquities of . . ., 9:7:3.
26 Dr. Constable's Notes on 2 Kings 2017 Edition

"The question about 'peace' was a standard step in ancient negotiations.

Jehu's reply indicates that he refused to negotiate."97

He did not answer their question. They probably concluded that he did not want to say
anything until he saw the king. When Joram asked him about peace, Jehu replied that
there could be no peace for Israel as long as Israel's leaders allowed Jezebel's sins to
continue (v. 22). Jezebel was a spiritual harlot, having pursued many idols. Her
witchcraft (Heb. kesapim, lit. sorceries) involved seeking information from demonic
forces (cf. Isa. 47:9, 12; Micah 5:12; Nahum 3:4). This was a capital offense under the
Mosaic Law (Exod. 22:18; Deut. 18:10-12). Joram realized Jehu's words spelled treason,
and he began to flee. He had evidently not worn his armor, and Jehu killed him easily
with an arrow (v. 24). Jehu desired to fulfill the prophecy of Ahab's punishment (v. 26;
cf. 1 Kings 21:21- 22). God had mitigated Ahab's judgment because he had repented (1
Kings 21:29), but now his descendants were reaping the consequences, as God had
promised. Verse 26 adds that Jezebel had executed Naboth's sons, too. The writer did not
record this earlier. Perhaps she sought to preclude any claims that Naboth's descendants
could have made to his lands later. These additional murders also violated the Mosaic
Law (Lev. 25:25; Num. 36:7).

Jehu's assassination of Ahaziah 9:27-29

Jehu executed Ahaziah because he was a member of Ahab's family. He died an

ignominious death because of his wickedness, as did the kings of Israel in Omri's
dynasty. Nevertheless Ahaziah received an honorable burial (v. 28).

The period of alliance that ran contemporaneously with Omri's dynasty, beginning with
Ahab, concluded when Joram of Israel and Ahaziah of Judah died (in 841 B.C.). Though
Ahab and Jehoshaphat undoubtedly intended to bring strength to both kingdoms through
this alliance, it had the opposite effect because of the wicked influence of Ahab's house.
The Lord had forbidden alliances with ungodly nations, so Judah suffered His discipline
for entering into this one. Relying on human allies rather than Yahweh weakened both
kingdoms. Jehu's assassinations terminated not only two kings of Israel and Judah but the
alliance of the two nations as well.

C. The Second Period of Antagonism 9:3017:41

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

"The two strongest ruling families of Israel reigned consecutively: first,

the family of Omri, just considered; and second, that of Jehu. Jehu's
dynasty ruled longer than Omri'seighty-nine years as against forty-
fourand it included five generations (Jehu, Jehoahaz, Jehoash, Jeroboam

97The Nelson . . ., p. 625.

2017 Edition Dr. Constable's Notes on 2 Kings 27

II, and Zechariah), in comparison with Omri's three. Jehu's dynasty,

however, was not as strong in rule as Omri's, for during its time Israel
experienced heavy loss to both the Aramaeans and the Assyrians.
Religiously, each dynasty was seriously deficient, but at least that of Jehu
did not foster Baal worship as had that of Omri."98

"The date 841 B.C. is one of the most significant in Old Testament history
for it marks the end of the reigns of Joram of Israel and both Jehoram and
Ahaziah of Judah as well as the commencement of the reign of Jehu, the
founder of the longest-lasting dynasty that the northern kingdom was to
know (841-753 B.C.). Moreover, 841 was the year when, from a human
viewpoint, the Davidic messianic line was suspended by its slenderest
thread, for in the aftermath of Jehu's slaughter of Ahaziah, Athaliah,
Ahaziah's mother and Ahab's daughter, undertook a systematic purge of all
the Judean royal family. . . . Finally, 841 was a date of international
significance for in that year Shalmaneser III made one of his most
successful and far-reaching campaigns into the west. He besieged Hazael
of Damascus and would no doubt have conquered Israel had not Jehu, in
his very first year, paid an enormous tribute to the Assyrians."99

THE SECOND PERIOD OF ANTAGONISM

841-722 B.C. (119 years)
2 Kings 9:3017:41
Jehoash Zechariah Shallum Menahem Pekahiah

Jehu Jehoahaz Jeroboam II Pekah Hoshea

841 Ahaz 722

Jehoash (Joash)

Athalia Amaziah Azariah Jotham Hezekiah

Bad King Good King Reformer

1. Jehu's evil reign in Israel 9:3010:36

Since the writer did not record Jehu's coronation, we should probably regard his reign as
beginning when Joram died (9:24). Jehu began Israel's fifth and longest royal dynasty. He
and his descendants reigned 88 years (841753 B.C.). He himself reigned 28 years (841
814 B.C.). His contemporaries in Judah were Queen Athaliah and King Joash.

98Leon J. Wood, A Survey of Israel's History, p. 320.

99Merrill, Kingdom of . . ., pp. 357-58.
28 Dr. Constable's Notes on 2 Kings 2017 Edition

"The usual formula to introduce a king is lacking in the case of Jehu

because of the unique and violent nature of his rise to power."100

Jehu's execution of Jezebel 9:30-37

Jezebel evidently painted her eyes and adorned her head (v. 30) to receive Jehu.
Unwittingly, or perhaps deliberately,101 she prepared herself for her own death. More
than one interpreter believed she was trying to seduce Jehu.102 Her greeting to Jehu may
have been a sarcastic, derogatory threat (v. 31).103 She asked, "Is it peace?" as the two
horsemen and Joram had (vv. 17, 19, 22). However she meant, "Have you established
peace (by assassinating the king)?" She implied he had not by calling him Zimri. Zimri
was the rebel who, about 44 years earlier, had assassinated his king, Elah, only to die
seven days later at the hand of Jezebel's father-in-law, Omri (1 Kings 16:8-10, 17-19).
Jezebel implied that Jehu would suffer a similar fate. This interpretation seems better than
that Jezebel saw Jehu as a rebel but complimented him on being the one who pruned
Omri's dynasty.104 Wiseman believed Jezebel wanted to reach a peaceful agreement with
Jehu. By calling him Zimri she was not referring to Jehu as a traitor but as a hero
(Ugaritic dmr).105 This seems unlikely to me. "Zimri" may have become synonymous
with "traitor" by this time.106

"On the surface Jezebel's actions seem contradictory. On the one hand, she
beautifies herself as if to seduce Jehu, but on the other hand, she insults
and indirectly threatens him with this comparison to Zimri. Upon further
reflection, however, her actions reveal a clear underlying motive. She
wants to retain her power, not to mention her life. By beautifying herself,
she appeals to Jehu's sexual impulses; by threatening him, she reminds
him that he is in the same precarious position as Zimri. But, if he makes
Jezebel his queen, he can consolidate his power. In other words through
her actions and words Jezebel is saying to Jehu, 'You desire me, don't you?
And you need me!'"107

In response to Jehu's question, "Who is on my side?" a few officers (Heb. saris), who
acted as harem attendants, threw Jezebel out of her upper-story window. The way Jehu
treated Jezebel's body shows his complete lack of respect for her. Rather than mourning
her death, he feasted. He fulfilled Elijah's prophecy of how God would end her life
(1 Kings 21:23). She who had ordered the murders of Naboth and his sons died on the
very ground she had stolen from them. This was the same plot of ground where Jehu had
thrown Joram's corpse (vv. 24-26). Yahweh and the godly people of Israel shared Jehu's

100Idem, "2 Kings," p. 278.

101Patterson and Austel, p. 209; Whitcomb, p. 421.
102McGee, 2:324; S. Parker, "Jezebel's Reception of Jehu," Maarav 1 (1978):67-78.
103Gray, p. 551.
104Saul Olyan, "2 Kings 9:31Jehu as Zimri," Harvard Theological Review 78:1 (1985):203-7.
105Wiseman, p. 223.
106Giorgio Buccellali, Cities and Nations of Ancient Syria, p. 203.
107The NET Bible note on 9:31.
2017 Edition Dr. Constable's Notes on 2 Kings 29

lack of respect for the queen. Jezebel had been responsible for much of the apostasy,
wickedness, and consequent divine discipline that had plagued Israel for over 30 years.
As always in Kings, the writer recorded the type of death a person died to document
God's faithfulness in blessing the obedient and cursing the disobedient (cf. Rev. 19:2).108

When Jehu occupied Jezreel, he had not yet established himself as Israel's king. Jezreel
was only a secondary residence of Ahab's royal family, after Samaria.109

Jehu's purges of the royal families 10:1-17

Jehu challenged the nobles of Samaria and Jezreel who were rearing Ahab's 70 male
descendants to select an heir and to battle Jehu. This would decide whether Ahab's house
or Jehu's would rule Israel. Rather than fight a battle they were sure they would lose, they
submitted to Jehu and slew Ahab's sons. In the ancient Near East conquering kings
sometimes piled the heads of their defeated foes at the city gate to show their power and
to discourage future rebellion.110 Jehu then proceeded to execute the nobles who had
killed Ahab's sons. However, in this purge Jehu demonstrated too much zeal. God judged
Jehu's own dynasty later for these unlawful assassinations (cf. Hosea 1:4). Jehu was wise
and obedient to kill Ahab's sons (cf. 2 Sam. 1:14-15), but he overstepped his authority by
killing the nobles.

"Jehu's killings exceed reform and become atrocities, . . . a fact Hos 1:4-5
makes clear. Eventually, Jehu becomes very much like those he replaces,
which makes him more of a political opportunist than a catalyst for
change."111

Jehu also wiped out the members of Ahab's family who were still alive in the Southern
Kingdom, whom God evidently brought together to make Jehu's job easier (vv. 12-14; cf.
2 Chron. 22:8).112 "Beth-eked" is a site near Mt. Gilboa, and its name means "Binding
House."

"Jonadab" ("Yahweh is Noble") also rejoiced in the destruction of Ahab's line, though he
may not have approved of all Jehu's killing (vv. 15-17). Other Scripture describes
Jonadab as a faithful follower of Yahweh who observed the Mosaic Law strictly (cf. Jer.
35:6-7).

Jehu's purge of Baalism 10:18-28

This purge evidently took place in Samaria (1 Kings 16:32). Jehu's true religious
preferences had not yet become known publicly. The various Hebrew words translated
"pillar" in verses 26 and 27 indicate that Jehu desecrated two or more kinds of objects,

108For interesting insights into the spirit of Jezebel and how to combat it, see Francis Frangipane, The
Three Battlegrounds, pp. 97-120.
109Siegfried Herrmann, A History of Israel in Old Testament Times, p. 221.
110Luckenbill, 1:213; Gray, p. 500.
111House, p. 287.
112See J. M. Miller, "The Fall of the House of Ahab," Vetus Testamentum 17 (1967):307-24.
30 Dr. Constable's Notes on 2 Kings 2017 Edition

probably flammable wooden and non-flammable stone idols. Jehu also converted the
temple of Baal into a public latrine, the greatest possible insult to Baal, the god of
fertility. His act made Baal's temple an unclean place as well. Jehu thus effectively
eradicated the Baal worship that Ahab and Jezebel had officially established as Israel's
religion.

"Seldom has history witnessed a more thorough blood purging of a

previous royal family and favored religious order than this."113

Jehu's assessment 10:29-36

God blessed Jehu for eliminating the line of Ahab and Baalism. However, Jehu did not go
far enough. He allowed the cult of Jeroboam to continue. Furthermore he was not careful
to obey the Mosaic Law with all his heart (v. 31). Consequently, God cut his line off
eventually, and Israel lost much Transjordanian territory to Hazael, king of Aram.

"Despite his cometlike beginning, spiritually speaking, Jehu was a falling

star, so his reign is largely passed over in silence."114

"Despite his attacks against Baalism, Jehu does not lead the nation into
separatist Yahwism. He allows the worship instituted by Jeroboam to
continue. In effect, then, he expels the foreign religion (Baalism) in favor
of the long-standing Israelite state religion begun by Jeroboam.
Apparently he believes reform beyond the elimination of Ahab's children,
Ahab's wife, and Ahab's religion, that is, what secures his power, does not
concern him. Indeed he acts as the instrument of punishment against the
corrupt Omride dynasty, but he does not operate out of Elijah-like
motives. Rather, he is, like Syria, Assyria, and Babylon, an instrument that
punishes but exhibits few personal moral strengths. Israel is now back to
where it was before Ahab and Jezebel assumed leadership, but it has
certainly not come back to the Lord."115

The Black Obelisk of Shalmaneser, discovered in 1846 at Nimrud, shows King Jehu
kneeling paying tribute to Shalmaneser III of Assyria.116 This is the only picture of a
Hebrew king discovered thus far.

"Jehu's zeal to rid the land of Omri's house was not matched by his
capacity to rule. His twenty-eight years as king were marked by unrest and
turmoil, with serious social and economic abuses rife among the people.
This fact is evidenced especially by the writings of Amos and Hosea, both
prophets to Israel who wrote about one-half century after Jehu's rule. The
abuses of which they speak had existed during his time."117

113Wood, A Survey . . ., p. 321.

114Patterson and Austel, p. 212.
115House, p. 295.
116See Finegan, p. 205, and fig. 73
117Wood, A Survey . . ., p. 321, including footnote 59.
2017 Edition Dr. Constable's Notes on 2 Kings 31

2. Athaliah's evil reign in Judah 11:1-20 (cf. 2 Chron. 22:1023:21)

Queen Athaliah usurped the throne of Judah. She was not a descendant of David. She was
one of the 20 rulers of Judah, however. She was Judah's only reigning queen and the
strongest Baal advocate among Judah's rulers.

God's preservation of a legitimate king 11:1-12

"Athaliah" ("Yahweh is Exalted") was the mother of the Judean king Ahaziah, whom
Jehu assassinated (9:27-29).118 She was a daughter of Ahab and Jezebel and the sister of
the Israelite kings Ahaziah and Joram, who had succeeded Ahab. She was the wife of the
Judean king Jehoram, who had died of intestinal disease (2 Chron. 21:18-19). Raiding
Philistines and Arabians had killed her other sons besides Ahaziah (2 Chron. 21:17).

QUEEN ATHALIAH'S FAMILY

JUDAH ISRAEL
David
Solomon
Rehoboam
Abijah
Asa Omri

Jehoshaphat Jezebel Ahab

6 brothers ? Jehoram ATHALIAH Ahaziah Jehoram

Jehoiada Jehosheba
Ahaziah Several brothers
Zechariah
Joash
Amaziah

Athaliah proceeded to attempt to assassinate all potential successors to the throne, totally
disregarding God's will that David's descendants were to rule Judah (2 Sam. 7:16).

"It was one of the many attempts Satan made to exterminate the male
offspring to make the coming One, the promised Savior, the seed of the
woman, impossible. Had he succeeded through Athaliah in the destruction
of the royal seed of David, the promise made to David would have become
impossible."119

118"Jehoram" also means "Yahweh is Exalted."

119Gaebelein, 1:330.
32 Dr. Constable's Notes on 2 Kings 2017 Edition

"Jehosheba" was a daughter of Athaliah's husband, King Jehoram. She may not have
been Athaliah's own daughter, but was the half-sister of King Ahaziah of Judah, and the
wife of the high priest in Judah, "Jehoiada" ("Yahweh Knows"; 2 Chron. 22:11).120 She
hid Jehoash (Joash), as Jochebed had hidden Moses (Exod. 2). According to Josephus,
Jehosheba hid Jehoash in a secret bed-chamber.121

The Carites (another spelling of Cherethites; cf. 2 Sam. 8:18; et al.) were special guards.
The other guards (v. 4) were priests and Levites (2 Chron. 23:4).

When the high priest crowned Jehoash (Joash), who was then seven years old, he gave
him a copy of the Mosaic Law consistent with what the Law required (Deut. 17:18-19).
This is the basis for the British custom of presenting the new king or queen of England
with a copy of the Bible during the coronation ceremony.122

God's judgment of the usurper 11:13-20

Though Athaliah claimed that Jehoash's coronation was treasonous, she was the one
guilty of treason. Jehoash was a legitimate heir to the throne of Judah, but Athaliah was
not since she was not a descendant of David, but had married into Judah's royal family.
She evidently wanted to bring Judah under Israel's authority. Out of disrespect, the people
executed her near the gate where the horses (or king's mules123) entered the palace (not
the city; cf. 2 Chron. 24:20-22). Like her mother she died a violent death among horses,
the instruments of warfare (cf. 9:30-37).

The covenant Jehoiada led the people in adopting was a fresh commitment to the Mosaic
Law (v. 17; cf. Deut. 27-30; Josh. 24; 2 Sam. 5:3; 2 Kings 23:1-3). He also destroyed the
temple of Baal (v. 18) and killed the idolatrous priests in front of the Baal altars. Mattan
was a common Phoenician name, but an Israelite with the same name appears in 24:17,
so this priest may have been Phoenician or Israelite.124 All of this showed contempt for
the pagan worshippers' false belief that their temple area was a sacred sanctuary. The
result of this return to Yahweh was joy and peace in Jerusalem (v. 20).

As Jezebel had promoted Baalism in Israel, so her daughter did in Judah. During
Athaliah's six-year reign (841835 B.C.) Baalism gained its most secure foothold in the
Southern Kingdom. It was never as influential in Judah as it was in Israel, however,
because of the stronger commitment to Yahweh that existed in the Southern Kingdom.

Athaliah's history is still another proof that those who disregard God's Word and will
bring God's discipline on themselves and on those they lead.

120Josephus, Antiquities of . . ., 9:7:1.

121Ibid.
122Wiseman, p. 233.
123Josephus, Antiquities of . . ., 9:7:3.
124J. Skinner, I and II Kings, p. 341; Cogan and Tadmor, p. 130.
2017 Edition Dr. Constable's Notes on 2 Kings 33

3. Jehoash's good reign in Judah 11:2112:21 (cf. 2 Chron. 24)

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

Jehoash's contributions 11:2112:3

Jehoash was the youngest king to mount Judah's throne. He began reigning at age seven
and ruled for 40 years (835796 B.C.). His father was Ahaziah, the most recent male
ruler of Judah, and his grandmother was Athaliah.

"The forty-year reign of Joash may be divided into two partsbefore and
after the death of his spiritual guardian, Jehoiada. . . . Without the moral
and spiritual courage of this high priest [Jehoiada], Joash was as unstable
as Lot without Abram. Therefore, God showed His mercy to the people of
Judah by extending Jehoiada's life to an amazing 130 years [longer than
anyone on record during the previous 600 years (cf. Exod. 6:20)]!"125

Jehoash followed the Law of Moses and ruled well as long as his mentor Jehoiada, the
high priest, lived. However when Jehoiada died, evidently shortly after Jehoash's temple
repairs were complete (2 Chron. 24:15), the king began to follow the advice of certain
Judean officials who led him into unfaithfulness to Yahweh. He stubbornly refused the
warnings God sent him by prophets (2 Chron. 24:17-19) and by Zechariah, who had
replaced his father as high priest (2 Chron. 24:20-22). He even executed Zechariah. In the
earlier years of his reign he was faithful to God, except that he allowed the high places of
worship to remain in Judah (cf. Deut. 12:2-7, 13-14).

"Joash [Jehoash] was an excellent follower but not a good leader."126

Jehoash's restoration of the temple 12:4-16

This was the first such project the writer recorded in Kings. Later, Hezekiah and Josiah
also repaired the temple. Until now, temple expenses came out of the royal treasury, but
Jehoash moved this obligation into the private sector.127 Jehoash's original plan was to
use part of the money that the people contributed for the maintenance of the priesthood to
pay for the restoration (cf. Exod. 30:11-16; Lev. 27; Num. 30). Apparently the priests did
not cooperate with this plan, perhaps out of selfishness. Josephus wrote that it was
because the high priest did not think anyone would willingly pay the money.128
Consequently the king adopted a completely freewill offering approach and appointed
non-priests to supervise its administration. This plan proved effective. Many other

125Whitcomb, p. 439, and footnote 5.

126Wiersbe, p. 548.
127Jones, 2:490.
128Josephus, Antiquities of . . ., 9:8:2.
34 Dr. Constable's Notes on 2 Kings 2017 Edition

ancient Near Eastern governments used this approach to maintaining their temples at this
time.129

"There was no coinage; silver was cast into ingots of round bars or rings
. . ."130

The administrators of the program proved trustworthy. Integrity returned to Judah,

partially, when the people rededicated themselves to Yahweh (11:17).

Jehoash's unfaithfulness and assassination 12:17-21 (cf. 2 Chron. 24:23-27)

King Hazael of Aram had defeated Israel during the reigns of Jehu and Jehoahaz (13:3,
22). He then pressed south along the Mediterranean coast toward Judah. He captured
Gath and then sent soldiers against Jerusalem who killed many Judean leaders. Rather
than turning to Yahweh for deliverance, Jehoash bought Hazael off with gold from the
renovated temple. Later, Hazael returned to Judah and Jerusalem with a small company
of men, destroyed all the nobility of Judah, and sent their spoil to the king of Damascus
(2 Chron. 24:23).

The Arameans had wounded Jehoash, who went to recuperate in a town named Beth
Millo (2 Chron. 24:25). There, several of his officials assassinated him (v. 20), primarily
because he had slain the high priest Zechariah (2 Chron. 24:20-22). The king was buried
in Jerusalem but not in the royal tombs (2 Chron. 24:25) because the people did not have
great respect for him.

"Once a promising, God-fearing young ruler, Joash died a disappointment.

By bribing Hazael with Temple treasures, he tarnished his one great
achievement, the Temple restoration."131

Jehoash's reign started off well but ended poorly because he turned from Yahweh. Instead
of continuing to follow the high priest's counsel, he silenced him by killing him.
Consequently, God's blessing on his earlier years in office turned into chastening later in
his life.

"During more than fifty years of ministry, I have occasionally witnessed

the 'Joash [Jehoash] tragedy.' A godly wife dies and the widower soon
drops out of church and starts to live a worldly life. Sons or daughters go
off to college and gradually leave the faith because father and mother
aren't there to counsel and warn them. I've known some high-profile
Christian leaders who 'used' their children in their ministries, but when the
children were on their own, they turned their backs on their parents and
the Lord. A good beginning is no guarantee of a good ending. King Josiah
[sic Joash, Jehoash] had every encouragement to become a godly man, but

129A. L. Oppenheim, "A Fiscal Practice of the Ancient Near East," Journal of Near Eastern Studies 6
(1947):116-20; Victor Hurowitz, "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a
Letter to Esarhaddon (Las 277)," Journal of Near Eastern Studies 45:4 (October 1986):289-94.
130Montgomery, p. 430.
131Hubbard, p. 185.
2017 Edition Dr. Constable's Notes on 2 Kings 35

he didn't take advantage of his opportunities by taking God's truth into his
heart."132

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

"Jehoahaz" ("Yahweh Has Grasped"133) reigned over the Northern Kingdom from 814 to
798 B.C. Because Israel continued to disregard the Mosaic Covenant, God allowed the
Arameans to dominate her. Hazael ruled Aram from 841 to 801 B.C., and his son, Ben-
Hadad III, succeeded him. The date that Ben-Hadad III's reign ended seems to have been
about 773 B.C.134
Aram's oppression moved Jehoahaz to seek Yahweh's help, which He graciously
provided in spite of the king's unfaithfulness. The deliverer God raised up (v. 5) was
probably King Adad-Nirari III of Assyria (810783 B.C.) who attacked Damascus as
well as Tyre, Sidon, Media, Edom, and Egypt.135 The Arameans consequently stopped
attacking Israel and turned to defending themselves against their neighbor to the east,
Assyria. Another way God disciplined Israel at this time was by reducing her army
through casualties (v. 7). This had begun in Jehu's reign (10:32-36) but continued during
Jehoahaz's administration.

NEO-ASSYRIAN KINGS136
Adad-nirari II 911891
Tukulti-Ninurta II 890884
Assur-ansirpal II 883859
Shalmaneser III 858824
Shamshi-Adad V 823811
Adad-nirari III 810783
Shalmaneser IV 782773
Assur-dan III 772755
Assur-nirari V 754745
Tiglath-pileser III 745727
Shalmaneser V 727722
Sargon II 722705
Sennacherib 705681
Esarhaddon 681669
Ashurbanipal 668627
Ashur-etil-ilani 627623
Sin-sum-lisir 623
Sin-sar-iskun 623612
Assur-uballit II 612609

132Wiersbe, p. 551.
133"Ahaziah" also means "Yahweh Has Grasped."
134See the chart of Aramean kings named in 2 Kings in my comments on 8:7-15 above.
135J. Barton Payne, The Theology of the Older Testament, p. 132; Wood, A Survey . . ., p. 324; Merrill, "2
Kings," pp. 280-81.
136From idem, Kingdom of . . ., p. 336.
36 Dr. Constable's Notes on 2 Kings 2017 Edition

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

Again two kings with the same name ruled over the Northern and Southern Kingdoms at
the same time, though they ruled contemporaneously for only about two years (798796
B.C.). Jehoash of Israel's dates are 798782 B.C., and Jehoash of Judah's are 835796
B.C.

Jehoash of Israel's assessment 13:10-13

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

Elisha's prophecy and death 13:14-21

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

"The prophet is the man whose prayer is better than chariots and
horsemen. Trust in the words of the prophet means that horses and
chariots can be abandoned."137

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

"Elisha instructed Israel's king to pick up his bow (v. 15). When he had
done so, the prophet placed his own hands on those of the king, thereby
indicating that what he was about to do would be full of spiritual
symbolism (v. 16)."138

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

137Beek, p. 8. Cf. 2:12.

138Patterson and Austel, p. 225.
2017 Edition Dr. Constable's Notes on 2 Kings 37

"It is . . . a symbolic action, like that of Joshua thrusting with a spear at Ai

(Jos. 8:18)."139
Elisha was angry when Jehoash shot only three more arrows because in doing so the king
was demonstrating weak faith. Jehoash knew what shooting the arrows signified (v. 17).
Perhaps the king did not believe God could or would give him as much victory as Elisha
had implied. He failed to trust God even though he knew what God had promised.
Elisha's ministry spanned at least 56 years.140 When he died, friends evidently buried him
in a cave or rock tomb, as was customary then. Apparently the men who placed the body
of their dead friend in Elisha's tomb observed his resuscitation. Undoubtedly they told
their story everywhere, and probably King Jehoash heard it. Such a sign of God's power,
working even through His prophet's corpse, would have encouraged the king as he looked
forward to meeting Aram in battle. It would also have rebuked him for his lack of faith.
The story would have impressed on everyone who heard it the great power of Yahweh
that brought blessing (life) to others through His faithful servants. Since Elisha was dead
there was no question that the power was Yahweh's, not the prophet's.
"As he was a man of power in life (chaps. 27), moving and persuasive
even in stories told about him (2 Kgs 8:1-6), so now his awesome powers
continue working in death, confirming the prophet and foreshadowing the
victory to come."141

Jehoash of Israel's victories 13:22-25

The basis of God's continuing mercy to Israel was not her goodness but God's in
remaining faithful to the Abrahamic Covenant (v. 23; cf. 1 Kings 8:44-50; Gen. 13:14-
17). As Elisha had predicted, Jehoash defeated the Arameans three times (v. 25; cf. vv.
18-19), but he did not destroy them completely (cf. v. 19).
Why did the writer place the record of the resuscitation (vv. 20-21) within the story of the
Aramean army's defeat (vv. 14-25)? Probably he intended the resuscitation incident to
illustrate the fact that God would also revive Israel by defeating Aram, as He had revived
the dead man. One writer argued that the man who revived was only apparently dead,
which is possible since in that culture people were buried almost immediately after they
died.142
In this record of his life, Jehoash appears to have been a spiritually sensitive man whose
confidence in God was weak, but he also perpetuated the Jeroboam cult.

6. Amaziah's good reign in Judah 14:1-22 (cf. 2 Chron. 25)

Amaziah of Judah reigned over Judah for 29 years (796767 B.C.). He began reigning
when Jehoash was king over Israel and died during the reign of Jehoash's son and

139Wiseman, p. 241.
140Thomas L. Constable, "2 Kings," in The Bible Knowledge Commentary: Old Testament, p. 504.
141Long, p. 166.
142H. L. Ellison, The Prophets of Israel, p. 54.
38 Dr. Constable's Notes on 2 Kings 2017 Edition

successor Jeroboam II. The prophet Joel may have ministered in Judah during his
reign.143

Amaziah's policies 14:1-6

One of Amaziah's acts of goodness that the writer of Kings included was his obedience to
the Mosaic Law in the matter of not executing children for their fathers' crimes (Deut.
24:16). Kings of other ancient Near Eastern countries commonly practiced such
executions. Amaziah instead trusted God to control the potential rebels.

Amaziah's wars 14:7-14

God blessed Amaziah by allowing him to subdue the Edomites who had revolted from
Judean control during the reign of Judah's king Jehoram (cf. 2 Chron. 25:5-16). The
Valley of Salt lay south of the Salt (Dead) Sea in the Arabah. Sela was the capital of
Edom at this time.

"Edom . . . continued to be attractive to Judah because of the southern

trade routes to which it gave access."144

Amaziah's heart became proud because of this victory. He concluded that his superior
power had gained it rather than God's might. This led him to challenge Israel in battle.
King Jehoash's parable (vv. 9-10) hurt Amaziah's pride (cf. Jotham's fable, Judg. 9:8-15).
Instead of backing down he insisted on a confrontation. God permitted this situation to
punish Amaziah, because after subduing the Edomites, he had brought some of their idols
into Jerusalem and worshipped them (2 Chron. 25:14, 20). The army of Israel took
Amaziah prisoner (vv. 13-14).

It was probably at this time that Amaziah's son "Azariah" ("Yahweh Has Helped") began
to reign in Jerusalem as his father's coregent (790 B.C.). McFall believed Azariah's
coregency began in 792 or 791.145 Azariah continued as coregent until his father Amaziah
died (in 767 B.C.).

Jehoash's death 14:15-16

The writer seems to have included this second mention of Jehoash of Israel's death here
(cf. 13:12-13) because of the unusual situation that existed after the Israelites took
Amaziah prisoner. When Jehoash died in 782 B.C., they released Amaziah who returned
to Judah.

143Proponents of this view include Freeman, p. 148; and Gleason A. Archer Jr., A Survey of Old Testament
Introduction, p. 305.
144Wood, A Survey . . ., p. 350.
145Leslie McFall, "A Translation Guide to the Chronological Data in Kings and Chronicles," Bibliotheca
Sacra 148:589 (January-March 1991):3-45.
2017 Edition Dr. Constable's Notes on 2 Kings 39

Amaziah's death 14:17-22

The text does not identify Amaziah's conspirators, but they were evidently Judahites who
wanted to restore pure worship to their nation (2 Chron. 25:27). Lachish was a former
royal city on Judah's western border. The king received an honorable burial. Elath was an
Edomite port-city on the Gulf of Aqabah that Azariah restored after his father's death.
Perhaps Amaziah's defeat of the Edomites made this event possible.

Amaziah's life is an example of how one who follows God's Word and consequently
experiences His blessing can become proud when he or she forgets that his or her
blessings come from God's grace.

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

Jeroboam II's reign of 41 years was the longest in Israel's history (793753 B.C.). For the
first 12 of these years he was coregent with his father Jehoash.146 He began ruling during
the reign of Judah's Jehoash, outlived Jehoash's successor Amaziah, and died during the
reign of Amaziah's son Azariah (Uzziah).

The writer, whose interests were primarily theological, passed over Jeroboam II's
significant political accomplishments.

"The era of Jeroboam (northern kingdom) and Azariah (southern

kingdom) would mark a significant change in the fortunes of God's
people. These would be days of unparalleled prosperity for the twin
kingdoms, both economically (as attested by the Samarian Ostraca) and
politically."147

Jeroboam II restored Israel's borders to approximately what they had been in Solomon's
day and extended Israel's influence over her neighbors to an extent unparalleled in the
history of the Northern Kingdom. Hamath lay northeast of Israel, and the Sea of the
Arabah was the Salt (Dead) Sea (v. 25). The prophet Jonah had predicted Israel's
territorial extension. He, along with Hosea (Hosea 1:1) and Amos (Amos 1:1), ministered
in Israel during Jeroboam II's reign. Wiseman believed that Jonah visited Nineveh during
the reign of Assur-dan III (772755 B.C.).148 Gath-hepher and Nazareth stood on the
north and south sides respectively of the same Galilean hill (v. 25).

Verse 26 means no one escaped from Israel's previous national affliction in Jeroboam II's
day, neither servants nor free people. This probably means that everyone in Israel was
suffering before Jeroboam II began to improve conditions. Damascus and Hamath
belonged to Judah under Solomon (v. 28) in the sense that he controlled them.

146Edwin R. Thiele, "Coregencies and Overlapping Reigns Among the Hebrew Kings," Journal of Biblical
Literature 93:12 (1974):192-93.
147Patterson and Austel, p. 231.
148Wiseman, p. 249.
40 Dr. Constable's Notes on 2 Kings 2017 Edition

Leon Wood pointed out causes of Jeroboam II's success: the capable leadership that both
Jeroboam II and Jehoash of Judah provided, and the weaknesses of both Damascus and
Assyria at this time.149

Even though Jeroboam had a long and politically impressive career, spiritual conditions
in his day were bad. The books of Hosea and Amos throw more light on this period of
Israel's history. Unfaithfulness and selfishness marked the people. For these reasons
Yahweh sent very bitter affliction on Israel in Jeroboam II's reign. Times of material
prosperity have usually proved to be more difficult for God's people to handle
successfully than times of adversity.

As Israel declined spiritually, God strengthened Assyria politically and militarily. The
two periods of Israel's greatest decline correspond exactly to the two periods of Assyria's
greatest growth, namely, during the Omride dynasty and shortly after Jeroboam II's reign.
This reflects precisely what God had said He would do if His people forsook Him (Deut.
28:1, 25, 43, 44, 49-57). One writer correlated Assyria's rise to power with Israel's
apostasy.150 The cause and effect relationship is unmistakable.

"With the death of Jeroboam . . . the history of the northern state becomes
a tale of unmitigated disaster. Her internal sickness erupting into the open,
Israel found herself racked with anarchy at the very moment when she was
called upon to face in resurgent Assyria the gravest threat of her entire
history. Within twenty-five short years she had been erased from the
map."151

8. Azariah's good reign in Judah 15:1-7 (cf. 2 Chron. 26)

Most Bible students know Azariah ("Yahweh Helps" or "Yahweh Has Helped") by his
other name, Uzziah ("Yahweh Is Strong" or "Yahweh Is My Strength," vv. 13, 30, 32, 34;
2 Chron. 26; Isa. 1:1; Hosea 1:1, Amos 1:1; Zech. 14:5; et al.).

"Azariah is evidently the throne-name, Uzziah an adopted name, or

possibly a popular alias with play on the roots, 'help' in the first case,
'might' in the second, the latter as a result of the king's triumphs."152

His 52-year reign (790739 B.C.) was longer than any other king of Judah or Israel so
far. King Manasseh reigned the longest in Judah (55 years), and Azariah was second.
Azariah reigned while seven of the last eight kings of the Northern Kingdom ruled, all
but the last Israelite king, Hoshea. The first 23 years of his reign was a coregency with
his father Amaziah, and the last 11 was another coregency with his son Jotham.

149Wood, A Survey . . ., p. 326.

150Paul Gilchrist, "Israel's Apostasy: Catalyst of Assyrian World Conquest," in Israel's Apostasy and
Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113.
151John Bright, A History of Israel, p. 252.
152Montgomery, p. 446.
2017 Edition Dr. Constable's Notes on 2 Kings 41

Azariah was one of Judah's most popular, effective, and influential kings. He expanded
Judah's territories, fortified several Judean cities, including Jerusalem, and reorganized
the army (v. 22; cf. 2 Chron. 26:6-14). The combined territories over which he and
Jeroboam II exercised control approximated those of David and Solomon.

"Uzziah assumed sole rule of Judah some fifteen years after Jeroboam II
became supreme head of Israel. Equally talented, he was able to follow the
example set by Jeroboam in land acquisition and even, after the demise of
Jeroboam, to attain a role yet more influential in the world."153

Unfortunately Azariah (Uzziah) became proud, and in disobedience to the Mosaic Law
performed functions that God had restricted to the priests (2 Chron. 26:16-21). For this
sin God punished him with leprosy (v. 5).

"It is important to point out here that Uzziah's sin was not in his offering
incense per se but in his doing so in the very temple itself and on the altar
of incense. This was a privilege reserved to the priests of the Aaronic line.
As the Davidic heirthe priest after the order of Melchizedekhe did,
indeed, enjoy priestly prerogatives as had David and Solomon before him.
But his role as messianic priest was not to be confused with the specific
function of the Aaronic priest."154

History teaches us that few people have been able to maintain spiritual vitality and
faithfulness when they attain what the world calls success. As with Solomon, Azariah's
early success proved to be his undoing.

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

"Zechariah" ("Yahweh Remembers") reigned only six months (753752 B.C.) before his
successor Shallum assassinated him. Zechariah was the fourth and last king of Jehu's
dynasty (v. 12; cf. 10:30). The fact that the people made Shallum king after he killed
Zechariah suggests that Zechariah was not popular.

"Zechariah's reign also is noteworthy in that it begins an era of intrigue.

Shallum becomes the first person of this current era to come to power
through conspiracy and assassination."155

"The death of this last king of the dynasty of Jehu (v. 12) saw the end of
the Northern Kingdom proper. In the last twenty years six rulers were to
follow each other, but only one was to die naturally. Anarchy, rivalry and
regicide led to terminal bloodshed which fulfilled Hosea's prophecies
(1:4)."156

153Wood, A Survey . . ., p. 352.

154Merrill,Kingdom of . . ., p. 377.
155House, p. 329.
156Wiseman, p. 252.
42 Dr. Constable's Notes on 2 Kings 2017 Edition

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

Shallum's reign was even shorter than Zechariah's. It lasted only one month (752 B.C.).
"Menahem" ("Comforter") may have been the commander-in-chief of Jeroboam II's
army.157 He was serving in Tirzah, Israel's former capital. Menahem regarded Shallum as
a usurper to the throne. He evidently believed that as commander of the army he should
have succeeded Zechariah. Menahem probably attacked Tiphsah in Israel because its
inhabitants refused to acknowledge his claim to the throne. He probably hoped that his
violent destruction of that town (v. 16) would move other Israelite leaders to support him.
"What was involved was more than an ordinary grab for power; indeed, it
was an attempt to reassert the domination of the old political base located
at Tirzah."158
"The savage cruelty against pregnant women was typical of those days of
the Assyrian terror; it was expected from Hazael (812), practiced on Israel
by Ammon (Am. 113), and was to be part of Israel's final tragedy (Hos.
141[sic 1316])."159
As the history of Israel unfolds, the reader cannot help noticing how the kings
increasingly behaved as their Gentile neighbors, who had no special regard for God's
Law.

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

Menahem began Israel's seventh royal family. His reign lasted 10 years (752742 B.C.).
Assyrian inscriptions have identified Pul as Tiglath-Pileser III (745727 B.C.; cf. v. 29;
16:7, 10; 1 Chron. 5:26). Pul was the throne name that Tiglath-Pileser III took as
Babylon's sovereign after he conquered that nation about 729 B.C.160 This is the first
explicit mention of Assyria in Kings.161 Tiglath-Pileser was a very strong Assyrian ruler.
He invaded Israel in 743 B.C. and consequently Israel experienced Assyria's controlling
influence.
Because of Israel's apostasy God delivered her over to the clutches of a foreign power
that would one day swallow her up (cf. Deut. 28:32-33).

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

In 742 B.C., "Pekahiah" ("Yahweh Has Opened the Eyes") began his two-year reign
(742740 B.C.). It ended when Pekah, one of his military officers, assassinated him in
Samaria, in addition to Argob and Arieh, who were probably Israelite princes (v. 25).

157Josephus, Antiquities of . . ., 9:11:1.

158Merrill,Kingdom of . . ., p. 393.
159Montgomery, p. 450.
160W. W. Hallo and W. K. Simpson, The Ancient Near East: A History, p. 137; Finegan, pp. 206-8.
161See ibid., pp. 200-6, for earlier Assyrian history.
2017 Edition Dr. Constable's Notes on 2 Kings 43

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

Though the writer did not clarify this point, it seems that Pekah had been ruling over
Israel in Gilead since 752 B.C., the year Menahem assassinated Shallum. This must be
the case in view of the writer's chronological references.162 He wrote that in the fifty-
second year of Azariah, Pekah became king over Israel in Samaria. Apparently Pekah
never accepted Menahem's claim to Israel's throne and set up a rival government on the
east side of the Jordan River in Gilead. In 740 B.C. he assassinated Pekahiah in Samaria,
moved there, and reigned until 732 B.C.

Part of Pekah's reason for opposing Menahem seems to have been a difference in foreign
policy. Menahem was willing to submit to Assyrian control (vv. 19-20). Pekah evidently
favored a harder line of resistance since he made a treaty with Rezin, the king of
Damascus, against Assyria. This resulted in Tiglath-Pileser invading Israel, along with
Philistia and Aram, in 734732 B.C. (2 Chron. 28:5-8). He captured much of Israel's
territory (v. 29) and deported many Israelites to Assyria about 733 B.C.

"This was to be the beginning of the elimination of Israel as an

independent state."163

Israel's defeat encouraged Hoshea to assassinate Pekah and succeed him in 732 B.C.
Tiglath-Pileser claimed to have had a hand in setting Hoshea on Israel's throne.164
Obviously Assyria was in control of affairs in Israel at this time.

14. Jotham's good reign in Judah 15:32-38 (cf. 2 Chron. 27)

Jotham's 16-year reign over Judah (750735 B.C.) began while Pekah was in power in
Gilead. He shared the last four of these years with his coregent son Ahaz.

"Jotham" ("Yahweh is Perfect") added the upper gate of the temple (v. 35), an opening
between the outer and inner courts on the north side of the temple near the altar of burnt
offerings. Other names for it were the upper Benjamin gate (Jer. 20:2), the new gate (Jer.
26:10; 36:10), the north gate (Ezek. 8:3), and the altar gate (Ezek. 8:5). This shows his
concern for Yahweh's reputation in Judah (cf. 2 Chron. 27:3-6).

The Syro-Ephraimitic alliance, to which the writer referred briefly in verse 37, features
significantly in 16:5-8 and Isaiah 7:1-17. Judah's neighbors to the north and east were
eager to secure Judah's help in combating the growing Assyrian threat. They turned
against Judah because Judah did not join them (v. 37). The reasons for this will follow in
the discussion of Ahaz, Judah's king (ch. 16).165

162See Edwin R. Thiele, The Mysterious Numbers of the Hebrew Kings, pp. 118-40.
163Wiseman, p. 256.
164James B. Pritchard, ed., Ancient Near Eastern Texts Relating to the Old Testament, p. 284.
165See B. Oded, "The Historical Background of the Syro-Ephraimitic War Reconsidered," Catholic Biblical
Quarterly 34:2 (April 1972):153-65.
44 Dr. Constable's Notes on 2 Kings 2017 Edition

15. Ahaz's evil reign in Judah ch. 16 (cf. 2 Chron. 28)

"Ahaz" ("He Has Grasped") reigned for 16 years (732715 B.C.). Before that he was his
father Jotham's coregent for four years (735732 B.C.).166

Ahaz's assessment 16:1-4

Pekah's seventeenth year (v. 1) was 735 B.C. Ahaz did not follow David's example of
godliness (v. 2). Rather he followed the kings of Israel and those of his pagan neighbors
and went so far as offering at least one of his sons as a human sacrifice (Lev. 18:21; Deut.
12:31; cf. 3:27).167 These sacrificial rites took place near the confluence of the Hinnom
and Kidron valleys at a place called Topheth. This place developed a reputation for
wickedness, and then filth, because it became a constantly burning garbage heap. Jesus
compared it to the place of eternal punishment (Gehenna; cf. Matt. 5:22, 29-30; 10:28; et
al).

". . . desperate to solve his political problems, Judah's king becomes a

dedicated polytheist in hopes that some god may deliver him from his
trouble."168

Ahaz's folly 16:5-9

Aram had captured the town of Elath from Judah (v. 6; cf. 14:22). When Aram and Israel
threatened to invade Judah, Ahaz did not seek Yahweh but Tiglath-Pileser for
deliverance. Rather than putting himself under Yahweh's direction, he appealed to the
king of Assyria as his "servant" and his "son" (v. 7). This reflects a failure to see his role
under God and God's role over Israel. Instead of making sacrifices to Yahweh, he sent
them to Tiglath-Pileser (v. 8).

Ahaz's apostasy 16:10-18

As Ahab had imported Baal worship from Phoenicia, so Ahaz imported a foreign altar
from Damascus (cf. Amaziah of Judah's Edomite idols, 2 Chron. 25:14, 20). As Judah's
king-priest, he led the nation in worshipping at an altar different from what Yahweh had
specified (Exod. 27:1-8). Furthermore, he removed the altar God had established from the
place God had said it should occupy in the temple courtyard (Exod. 40:6, 29).

"Readers could hardly miss the similarities between Jeroboam, the father
of institutionalized idolatry in Israel, and Ahaz, the Judahite king who
makes polytheism acceptable nationwide."169

166For explanation of the complexities of dating Ahaz's vice-regency under Jotham (744-735 B.C.) and his
coregency with Jotham (735-732 B.C.), see Merrill, Kingdom of . . ., pp. 402-5. See also Hubbard, p. 201.
167See Wiseman, pp. 260-61.
168House, p. 336.
169Ibid., p. 337.
2017 Edition Dr. Constable's Notes on 2 Kings 45

Ahaz did not completely discard the worship God had prescribed, but he changed it
according to his liking, thus claiming God's authority (v. 15). The high priest
unfortunately cooperated with the king. Ahaz likewise changed the other temple
furnishings to please the Assyrian king (v. 18).170

Ahaz's death 16:19-20

The godly people in Judah gave Ahaz a respectable burial (v. 20), but they did not honor
him by burying him in the royal sepulchers with the good Judean kings (2 Chron. 28:27).

Ahaz reduced Judah to a new low politically and spiritually. The forces that influenced
him were his culture and the people around him rather than God's Word.

"When Ahaz dies about 715 B.C., he is succeeded by Hezekiah, his son.
He leaves a legacy of appeasement and syncretism unmatched to this time.
Assyria can count on him for money, loyalty, and zealous acceptance of
their gods. Judah's king seems genuinely pleased to serve a powerful
master who can deliver him from regional foes. No doubt he feels safe, but
the historian duly notes the ways in which he has exceeded Jeroboam's
wickedness. If Jeroboam's practices are worth condemning, what will
happen to a nation who rejects the Lord even more clearly?"171

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

"Hoshea" ("Yahweh Saves") was the Northern Kingdom's last king. He reigned in
Samaria for 9 years (732722 B.C.). He was a bad king, but he was not as bad as his
predecessors. A seal of Abdi, an official of Hoshea, has been discovered that bears the
name of this Israelite king, who was heretofore unmentioned outside the Bible.172

Shalmaneser V (727722 B.C.) had succeeded his father Tiglath-Pileser III on Assyria's
throne.173 Hoshea became the servant of Assyria rather than of Yahweh (v. 3). However,
he was not a faithful servant even of Shalmaneser (v. 4). This led to the end of his
freedom and the siege of his capital (vv. 4-5). Samaria fell to Assyria in 722 B.C., and a
second deportation of the population to various parts of the Assyrian empire followed in
harmony with Assyria's policy toward conquered peoples (cf. 15:29).174

170For a more favorable evaluation of Ahaz's actions, see Richard Nelson, "The Altar of Ahaz: A
Revisionist View," Hebrew Annual Review 10 (1986):267-76.
171House, p. 338.
172See Andre Lemaire, "Name of Israel's Last King Surfaces in a Private Collection," Biblical Archaeology
Review 21:6 (November-December 1995):49-52.
173See Finegan, p. 208.
174See Luckenbill, 2:2, 26-27. See Rodger C. Young, "When Was Samaria Captured? The Need for
Precision in Biblical Chronologies," Journal of the Evangelical Theological Society 47:4 (December
2004):577-95, for a reexamination of Thiele's dates; and idem, "Tables of Reign Lengths from the Hebrew
Court Recorders," Journal of the Evangelical Theological Society 48:2 (June 2005):225-48.
46 Dr. Constable's Notes on 2 Kings 2017 Edition

"Assyriology has determined how the prolonged siege was terminated.

The city was taken by Shalmaneser's successor, Sargon II, who is
generally regarded as an usurper. Sargon records in the Annals of his first
year (722/721) as follows: 'Samaria (Samerinai) I besieged and took . . .
(three lines lost). 27,290 inhabitants I carried away, 50 chariots I collected
there as a royal force . . . (The city) I set up again and made more
populous than before. People from lands which I had taken I settled there.
My men I set over them as governors. Tribute and taxes as upon the
Assyrians I set upon them.'"175

Josephus' chronological references at this point are very specific but, I believe,
inaccurate.

"So the ten tribes of the Israelites were removed out of Judea, nine
hundred and forty-seven years after their forefathers were come out of the
land of Egypt, and possessed themselves of this country, but eight hundred
years after Joshua had been their leader, and as I have already observed,
two hundred and forty years, seven months, and seven days, after they had
revolted from Rehoboam, the grandson of David, and had given the
kingdom to Jeroboam."176

"So" (v. 4) may be the Hebrew pronunciation of the Egyptian capital, Sais, rather than the
name of a pharaoh.177 The verse so translated would read ". . . who had sent messengers
to So [to the] king of Egypt," as in the NIV margin. Alternatively "So" may have been
Pharaoh Tefnakht178 or Pharaoh Piankhy.179

As God had promised, the Israelites' apostasy had resulted in their scattering among other
peoples (Deut. 28:64). According to 1 Chronicles 7, some members of the ten northern
tribes returned to the Promised Land at the end of the 70-year Babylonian Captivity.
Apparently most of the Northern Kingdom exiles intermarried and lost their identity
among the other Semitic people among whom they went to live. There is no evidence that
the "ten lost tribes" became the American Indians, the Afghans, the Armenians, the
Nestorians, or the English, as various modern cults claim.180

Israel had suffered for 209 years under 20 different kings from 9 different families,
sometimes called dynasties. The heads of these ruling families were Jeroboam I (two
kings), Baasha (two kings), Zimri (two kings), Omri (four kings), Jehu (five kings),
Shallum (one king), Menahem (two kings), Pekah (one king), and Hoshea (one king).

175Montgomery, p. 466.
176Josephus,Antiquities of . . ., 9:14:1.
177H. Goedicke, "The End of So, King of Egypt," Bulletin of the American School of Oriental Research
171 (1963):64-66.
178John Day, "The Problem of 'So, King of Egypt' in 2 Kings 17:4," Vetus Testamentum 42:3 (July
1992):289-301.
179Alberto R. W. Green, "The Identity of King So of EgyptAn Alternative Interpretation," Journal of
Near Eastern Studies 52:2 (April 1993):99-108. On the subject of Egyptian history during this period, see
Hallo and Simpson, pp. 287-92.
180See The New Scofield Reference Bible, p. 446.
2017 Edition Dr. Constable's Notes on 2 Kings 47

Seven of these kings died at the hands of assassins: Nadab, Elah, Jehoram, Zechariah,
Shallum, Pekahiah, and Pekah. All of them were evil. They did not comply with the will
of Yahweh as contained in the Mosaic Law and the revelations of His prophets.

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

The writer of Kings took special pains to explain the reasons for and the results of Israel's
captivity.

The reasons for the captivity 17:7-23

In this section the writer catalogued Israel's transgressions of God's Word that resulted in
her going into captivity. Ironically, Israel's last king had sought help from Egypt, from
which Israel had fled 724 years earlier.

(1) They feared other gods (v. 7; cf. Exod. 20:3; Judg. 6:10).
(2) They adopted Canaanite customs (v. 8; cf. Lev. 18:3; Deut. 18:9).
(3) They adopted customs condemned by the Mosaic Law (v. 8; cf. 16:3; 17:19).
(4) They practiced secret sins (v. 9).
(5) They built pagan high places (v. 9; cf. Deut. 12:2-7, 13-14).
(6) They made many sacred pillars and Asherim (v. 10; cf. Exod. 34:12-14).
(7) They burned incense to other gods (v. 11).
(8) They did evil things that provoked Yahweh (v. 11).
(9) They served idols (v. 12; cf. Exod. 20:4).
(10) They refused to heed God's warnings (vv. 13-14).
(11) They became obstinate (v. 14; cf. Exod. 32:9; 33:3).
(12) They rejected God's statutes (v. 15).
(13) They rejected God's covenant (v. 15; cf. Exod. 24:6-8; Deut. 29:25).
(14) They pursued vanity (v. 15; cf. Deut. 32:21).
(15) They became vain (v. 15).

"The picturesque notion of the noun and its derivative verb is lost in these
trr. [translations]; it is a puff of air that they followed, and so they became
light as air."181
(16) They followed foreign nations (v. 15; cf. Deut. 12:30-31).
(17) They forsook Yahweh's commandments (v. 16).
(18) They made molten calves (v. 16; cf. Exod. 20:4).
(19) They made an Asherah (v. 16; cf. Exod. 20:4).
(20) They worshipped the stars (v. 16; cf. Deut. 4:15, 19; Amos 5:26).
(21) They served Baal (v. 16).
(22) They practiced child sacrifice (v. 17; cf. Lev. 18:21; Deut. 12:31).
(23) They practiced witchcraft (v. 17; cf. Lev. 19:26; Deut. 18:10-12).
(24) They sold themselves to do evil (v. 17; cf. 21:20).

181Montgomery, p. 469.
48 Dr. Constable's Notes on 2 Kings 2017 Edition

Though God allowed Judah to remain, she was not innocent (v. 19).

The cult of Jeroboam was a major source of Israel's apostasy (vv. 21-22).

"The unbelieving world might tell Christians not to worry about the reason
for suffering. 'What will be will be.' But the Scriptures indicate that at least
sometimes there are knowable reasons why a person or nation does or
does not suffer. Discerning those reasons may not be simple, but what is
clear from most of Israel's history is that defiant, consistent rejection of
God's standards leads to judgment by suffering."182

"It is a wonder that either nation [Israel or Judah] lasted as long as it did.
One must conclude with the prophets that it was possible only because of
the patient mercy of a loving God who remembered his covenant
promises, though his people had forgotten theirs."183

The results of the captivity 17:24-41

The immediate result of the captivity (vv. 24-33) was twofold. The Assyrians deported
many Israelites to other places in the Assyrian Empire, and they imported other people
from the empire into the newly formed Assyrian province that they called Samaria
(v. 24). The king who did this was probably Sargon II (722705 B.C.). Shalmaneser died
either during or shortly after the siege of Samaria. These imported foreignerswhom
Josephus called "Cutheans, who had formerly belonged to the inner parts of Persia and
Media"184eventually intermarried with the Jews who remained in the land and probably
were the ancestors of the Samaritans of Jesus' day (cf. John 4:9).

As the people left the land, the LORD caused "lions" to multiply and kill many of the
remaining Israelites (v. 25; cf. Lev. 26:22; Exod. 23:29). The Assyrians imposed foreign
cults on newly acquired provinces such as Israel.185 Because Judah was a vassal state, the
Assyrians did not impose these cults there, though Judah had to pay tribute to Assyria.186
As polytheists the Assyrians did not hesitate to worship Yahweh as well as their other
gods (cf. Exod. 20:3). They had no priestly caste but appointed anyone as a priest (v. 32).
The syncretistic worship of Yahweh and false gods prevailed (vv. 32-33). The writer
again emphasized the judgment of God that came on the Israelites who remained in the
land for their apostasy.

The continuing result of the captivity (vv. 34-41) was the same. In this section of verses
the theme of Israel's disobedience reaches a climax. In verses 35-39 there are several

182Stephen J. Bramer, "Suffering in the Historical Books," in Why, O God? Suffering and Disability in the
Bible and the Church, p. 107.
183Merrill, Kingdom of . . ., p. 392.
184Josephus, Antiquities of . . ., 10:9:7. Cf. ibid., 9:14:3; 11:2:1.
185Morton Cogan, Imperialism and Religion: Assyria, Judah and Israel in the Eighth and Seventh
Centuries B.C. E., pp. 105-10.
186Merrill, Kingdom of . . ., p. 401, footnote 34.
2017 Edition Dr. Constable's Notes on 2 Kings 49

loose quotations of passages from the Mosaic Law: Exodus 6:6; 9:15; 14:15-30; 20:4-5,
23; Leviticus 19:32; Deuteronomy 4:23, 34; 5:6, 15, 32; 6:12-13; and 7:11, 25.

This chapter concludes the second major section of Kings: the history of the Divided
Kingdom (1 Kings 122 Kings 17). The lessons of the history of this period that the
writer emphasized could not be clearer.

"God's people had become disloyal to their Suzerain who had brought
them redemptively out of Egyptian servitude. They had expressed
disloyalty by worshipping other gods (17:15-17). And they did all this
despite his persistent reminders to them through his spokesmen, the
prophets, that what they were doing constituted high treason. The
inevitable result was the judgment of God, a judgment which took the
form of exile from the land of promise."187

III. THE SURVIVING KINGDOM CHS. 1825

In this third major section of 1 and 2 Kings, the writer showed that the captivity of Judah
was also a natural consequence of not following the covenantal relationship with
Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom of Judah.
This part of the book concludes with events that happened in Judah immediately
following the Babylonian Captivity in 586 B.C.

THE SURVIVING KINGDOM OF JUDAH

722-586 B.C. (136 years)
2 Kings 1825 1st Deportation (605) +
Hoshea
2nd Deportation (597) +
3rd Deportation (586) +

722 Zedekiah
Ahaz Jehoiakim (Mattaniah) 586

Hezekiah Manasseh Josiah

Amon Jehoahaz Jehoiachin

(Shallum) (Jeconiah,
Coniah)
Bad Good Reformer
Fall of Ninevah (612) +
Fall of Assyria (609) +
Battle of Carchemish (605) +

187Ibid.,
p. 399. See also Woord, A Survey . . ., p. 334; and Pauline Viviano, "2 Kings 17: A Rhetorical and
Form Critical Analysis," Catholic Biblical Quarterly 49 (October 1987):548-49.
50 Dr. Constable's Notes on 2 Kings 2017 Edition

A. Hezekiah's Good Reign chs. 1820 (cf. 2 Chron. 2932)

The writer of Kings devoted more attention to Hezekiah than to any Hebrew king except
Solomon.

1. Hezekiah's goodness 18:1-12 (cf. 2 Chron. 2931)

"Hezekiah" ("Yahweh Has Strengthened") began reigning as his father Ahaz's vice-regent
in 729 B.C. and ruled as such for 14 years. In 715 B.C. he began his sole rule over Judah
that lasted until 697 B.C. (18 years). He then reigned with his son Manasseh who served
as his vice-regent for 11 more years (697686 B.C.). His 29-year reign (v. 2) was from
715686 B.C.188

The writer recorded that only three other kings did right as David had done: Asa (1 Kings
15:11), Jehoshaphat (2 Chron. 17:3), and Josiah (2 Kings 22:1-2). These were the other
three of Judah's four reforming kings. The only other king, beside Hezekiah, that the
writer said removed the high places (v. 4), was Jehoshaphat (2 Chron. 17:6). Someone
must have rebuilt them after Hezekiah removed them. Nehushtan (v. 4) was the name that
someone had given to Moses' bronze serpent. This word in Hebrew sounds similar to the
Hebrew words for bronze, snake, and unclean thing. The Israelites had come to worship
the object that had been a symbol of Yahweh's healing grace.

"How easy it is for human nature to want to honor religious relics that
have no power!"189

"There are certain organizations, certain movements, and certain methods

that God has used in the past. Unfortunately, folk did not know when God
was through with them. . . . They became Nehushtan. They became brazen
serpents that at one time had served a purpose and were mightily used by
God. Then the day came when God was through with them."190

Regarding his faith, Hezekiah was the greatest Judahite king (v. 5). He did not depart
from Yahweh later in life (v. 6). Consequently God's blessing rested on him (v. 7; cf.
2 Chron. 2931). His rebellion against Sennacherib (v. 7) precipitated Assyria's invasion
of Judah (18:319:36). This was a reversal of his father Ahaz's policy of allying with
Assyria (16:7-9). God gave him consistent victory over the Philistines (v. 8).

Verses 9-12 serve a double purpose. They relate the Assyrian defeat of Samaria to
Hezekiah's reign, and they explain again the spiritual reason for that defeat (v. 12).
Verses 11 and 12 are a concise statement of the purpose of the books of Kings.
Hezekiah's fourth year (v. 9) was 725 B.C., the fourth year of his coregency with Ahaz.

188See J. Barton Payne, "The Relationship of the Reign of Ahaz to the Accession of Hezekiah," Bibliotheca
Sacra 125:501 (1969):40-52; and Andrew Steinmann, "The Chronology of 2 Kings 1518," Journal of the
Evangelical Theological Society 30:4 (December 1987):391-97.
189Wiersbe, p. 570.
190McGee, 2:340.
2017 Edition Dr. Constable's Notes on 2 Kings 51

2. Sennacherib's challenge to Hezekiah 18:13-37 (cf. 2 Chron. 32:1-19;

Isa. 36)
Samaria's conqueror, Shalmaneser V, died in 722 B.C. shortly after his conquest. His
successor, Sargon II (722705 B.C.), carried out the deportation of the Israelites. The
king who followed him was Sennacherib (705681 B.C., v. 13).191 Hezekiah's fourteenth
year (v. 13) as sole ruler over Judah was 701 B.C.
Sennacherib's inscriptions claim that he conquered 46 strong cities of Hezekiah, plus
many villages.192 In preparation for his siege of Jerusalem, the Assyrian king set up his
headquarters at Lachish, 28 miles to the southwest of Jerusalem. Hezekiah had joined an
alliance with Phoenicia, Philistia, and Egypt to resist Assyria. He admitted to
Sennacherib that this was a mistake (v. 14). Hezekiah offered to pay whatever
Sennacherib would take to avoid a siege of Jerusalem. Sennacherib demanded about 11
tons of silver and one ton of gold, which Hezekiah paid. He did so by stripping the palace
and temple that the king had previously re-overlaid to glorify Yahweh (v. 16).
"In Judah silver appears to have been more valuable than gold."193
Sennacherib accepted the ransom but would not abandon his goal of taking Judah's
capital. The upper pool (v. 17) was the pool at the Gihon spring on Jerusalem's east side.
From this pool water ran down into the Kidron Valley to a field where the people did
their laundry. This was close to the wall of Jerusalem and was a busy area. Rabshakeh
stood at the very spot where Isaiah had stood when he warned King Ahaz against making
an alliance with Assyria (cf. Isa. 7:3-9). Hezekiah sent three of his officials to negotiate
with the three representatives that Sennacherib had sent.
"Rabshakeh" was an Assyrian title equivalent to commander-in-chief of the army.
Whitcomb defined the titles of the various Assyrian officers mentioned in verse 17 as
follows: "Tartan" ("Field Marshal" or "Second In Rank"194; cf. Isa. 20:1), "Rab-saris"
("Chief Eunuch"; cf. Jer. 39:3), and "Rabshakeh" ("Chief Officer").195 The Rabshakeh
assumed Hezekiah was trusting in his Egyptian alliance and that Judah's gods were no
better than those of the other nations. He said that even if the Assyrians provided 2,000
horses for Hezekiah, perhaps what Egypt might have contributed, Judah could not win.
". . . cavalry was never an important arm of the Israelite military . . ."196
The Rabshakeh used six arguments to persuade Hezekiah to surrender:

1. Egypt was an undependable ally (vv. 19-21).

2. The altars to Yahweh throughout the land had been removed (v. 22).
3. The Assyrian army was overwhelmingly large and powerful (vv. 23-24).

191SeeFinegan, pp. 210-14.

192Seeibid., pp. 192-95, for information about the Lachish Letters.
193Wiseman, p. 274.
194Wood, A Survey . . ., p. 360, n. 72.
195Whitcomb, p. 450.
196Montgomery, p. 488.
52 Dr. Constable's Notes on 2 Kings 2017 Edition

4. Yahweh had told Sennacherib to attack Jerusalem (v. 25).

5. Conditions for the Israelites would be paradisiacal (vv. 31-32).
6. No other god was able to save the peoples whom the Assyrians had attacked.
The commander's claim that Yahweh had sent Sennacherib against Judah (v. 25) may or
may not have been true (cf. Isa. 45:1-6).

Because many Judahites were hearing the negotiations taking place and would have
become fearful as a result, Hezekiah's officials asked that they proceed in the Aramaic
language. Only the educated leaders of Israel understood Aramaic (v. 26).

"Aramaic was the language of international diplomacy and . . . the normal

medium of communication in such a situation."197

However, the Assyrians wanted all the people to know that surrender would be better
than resistance. The commander may have spoken in the language of the Israelites
through an interpreter. His references to the inability of the gods of Samaria would have
been especially intimidating since many in Israel had worshipped Yahweh (v. 35).

The writer recorded this lengthy incident in Kings because it shows the central issues
Judah faced. Would she trust in Yahweh or herself? God's enemies challenged Him again
(cf. Exod. 711; 1 Sam. 17). Isaiah also recorded these events (18:13, 1720:17) in
Isaiah 36:138:8 and 39:1-8, as did the writer of Chronicles in 2 Chronicles 32:1-23.

3. Yahweh's immediate encouragement 19:1-13 (cf. Isa. 37:1-13)

Hezekiah's response to this crisis was to turn to Yahweh in prayer and to His prophet for
an answer. He sensed his position under Yahweh's authority, humbled himself, and
sought God's help (cf. 2 Sam. 7; 1 Kings 8). God rewarded Hezekiah's attitude and
assured him of success because the Assyrians had challenged the reputation of Yahweh.

God's method of deliverance involved harassing the Assyrian army. First Libnah, a town
a few miles northeast of Lachish, needed Sennacherib's attention. Then he received word
that the king of Cush (southern Egypt) was coming to attack from the southwest, the
direction opposite from Libnah and Jerusalem. These divinely sent diversions caused
Sennacherib to suspend his siege of Jerusalem.

Finegan suggested that Sennacherib made a second invasion of Palestine after Tirhakah
was actually ruling as king, that is after 689 or 684, and before his own (Sennacherib's)
death in 681 B.C.

"In this case we might consider II Kings 18:1319:8 as describing

Sennacherib's first invasion when Hezekiah paid heavy tribute, and II
Kings 19:9-37 with its mention of Tirhakah as king as referring to
Sennacherib's second campaign."198

197Auld, p. 240.
198Finegan, p. 213.
2017 Edition Dr. Constable's Notes on 2 Kings 53

4. Hezekiah's prayer 19:14-19 (cf. 2 Chron. 32:20; Isa. 37:14-20)

Sennacherib sent another warning to Hezekiah (vv. 10-13) that led him to pray again.

"My friend, we need to spread our disturbing letters before the Lord just as
Hezekiah did."199

Some scholars believe that Sennacherib conducted two campaigns against Jerusalem.200
Hezekiah's model prayer shows the king's proper view of Yahweh, himself, and their
relationship, all of which were in harmony with God's revelation. Hezekiah's concern was
more for God's glory than for Judah's safety. Furthermore, he viewed deliverance as an
occasion for Israel to fulfill the purpose for which God had raised her up (v. 19; cf. Exod.
19:5-6).

"God is the one Being in all the universe for whom seeking his own praise
is the ultimately loving act. For him, self-exaltation is the highest virtue.
When he does all things 'for the praise of his glory,' he preserves for us
and offers to us the only thing in all the world which can satisfy our
longings. God is for us! And the foundation of this love is that God has
been, is now, and always will be, for himself."201

5. Yahweh's answer 19:20-37 (cf. 2 Chron. 32:21-23; Isa. 37:21-38)

God sent Hezekiah the news of what He would do, and why, through Isaiah. The "virgin"
daughter of Zion (v. 21) refers to Jerusalem as a city that a foreign foe had never violated.
The "Holy One of Israel" (v. 22), a favorite name of God with Isaiah (cf. Isa. 5:24; 30:11-
15; et al.), stresses His uniqueness and superiority. On some monuments Assyrian
conquerors pictured themselves as leading their captives with a line that passed through
rings that they had placed in the victims' noses.202 God promised to do to them as they
had done to others (v. 28; cf. Gal. 6:7).

An immediate sign helped Hezekiah believe in the long-range deliverance God promised
(v. 29). Signs were either predictions of natural events, which came to pass and thus
confirmed the prediction (cf. Exod. 3:12; 1 Sam. 2:34; Jer. 44:29), or outright miracles
that proved God's work in history (cf. Isa. 7:14; 38:7).203 The Israelites had not been able
to plant crops around Jerusalem because of the besieging Assyrians. God promised to
feed His people for two years with what came up naturally, namely, as a result of
previous cultivation. This was a blessing of fertility for trust and obedience (cf. Deut.
28:33). In the third year they would again return to their regular cycle of sowing and
reaping. Like the crops, the remnant of the people remaining after the invasions of Israel
and Judah would also multiply under God's blessing. As for Sennacherib, God would
keep him away from Jerusalem (vv. 32-33).

199McGee, 2:344.
200Bright, pp. 282-87.
201John Piper, Desiring God: Meditations of a Christian Hedonist, p. 37.
202Cf. Luckenbill, 2:314-15, 319.
203Keil. p. 454.
54 Dr. Constable's Notes on 2 Kings 2017 Edition

"The mention of mice [in Herodotus' history] may well indicate that it was
plague which struck Sennacherib's army, since mice are a Greek symbol
of pestilence and since rats are carriers of the plague. Perhaps this is the
real explanation of the disaster referred to in II Kings 19:35 as a smiting of
the army by an angel of the Lord, for plague and disease elsewhere in the
Bible are regarded as a smiting by an angel of God (II Samuel 24:15-17;
Acts 12:23)."204

Ironically, the Assyrian king suffered assassination in the temple of his god, who was not
able to deliver him. This was the very thing he had charged Yahweh with being unable to
do for Judah. Extra-biblical sources corroborate Sennacherib's assassination, though they
mention only one assassin.205

Sennacheribs own account of his siege of Jerusalem is inscribed on clay cylinders, or

prisms, now kept in the British Museum in London and in the Oriental Institute of the
University of Chicago.206

6. Hezekiah's illness and recovery 20:1-11 (cf. 2 Chron. 32:24-27; Isa.

38:1-8, 21-22)

"In those days" (v. 1) refers to the year Sennacherib threatened Jerusalem (701 B.C.)
since Hezekiah died 15 years later in 686 B.C. His response to his illness was proper. He
sought help from Yahweh primarily (v. 2). "He turned his face to the wall" evidently "for
private communion with his God"207 (cf. 1 Kings 21:4). In contrast, King Ahaziah sought
help from Baal-zebub when he was ill (1:1-2). God had promised long life to the godly
under the Mosaic Covenant, and that promise was the basis of Hezekiah's appeal and
God's answer (cf. James 5:16). Fig poultices were a common treatment in the ancient
world as a remedy for boils.208 Hezekiah's physicians apparently did not prescribe this
treatment.

"Despite his recovery, Hezekiah asks for a sign that he will in fact go back
to the temple in three days. Rather than an indication of unbelief, his
request should be viewed against the background of Ahaz's refusal of a
sign in Isa 7:12. Isaiah gladly offers Hezekiah a choice of signs . . ."209

God's sign guaranteed what He had promised. This was evidently a local miracle as were
some others involving sunlight (cf. Exod. 10:21-23; Josh. 10:12-13).210 The same Hebrew
word, ma'alim, can be translated either "steps" ("stairs") or "degrees."211

204Finegan, p. 214.
205See Cogan and Tadmore, pp. 239-40.
206Finegan, pp. 211-12, and fig. 77.
207Montgomery, p. 506.
208Cf. Keil, pp. 462-63; Wiseman, p. 287; Finegan, p. 172.
209House, p. 373.
210See Whitcomb, pp. 464-65.
211Montgomery, p. 508.
2017 Edition Dr. Constable's Notes on 2 Kings 55

7. The prophecy of Babylonian captivity 20:12-19 (cf. 2 Chron. 32:31;

Isa. 39:1-8)

Merodach-baladan ruled as king of Babylon for two terms, 721710 and 703702 B.C.
The event recorded in these verses evidently took place in 702 B.C.212 Hezekiah appears
to have let his visitors know the extent of Judah's financial strength because he favored
Merodach-baladan and the Chaldeans against the then more powerful Assyrians.213

"His [Merodach-baladan's] search for allies in his resistance to Assyria

may have occasioned the embassy to Hezekiah, especially because he had
heard of Hezekiah's miraculous deliverance from the Assyrian army (2
Chr. 32:31)."214

In pride, as a result of his healing, Hezekiah evidently wished to impress his Babylonian
visitors with his wealth and power (cf. 2 Chron. 32:25, 31). Isaiah prophesied that
Babylon would take Judah into captivity one day (vv. 17-18). While Hezekiah would
have been sorry to hear this prophecy, he evidently accepted it as the Lord's will for
Judah and was glad it would not happen in his lifetime (v. 19). Other interpretations are
that he made a smug, self-serving comment, or that he took the message as a prayer that
the disaster would be delayed as long as possible.215 The first interpretation seems most
consistent with Hezekiah's character. Babylon's future invasion came primarily as a result
of Judah's sins. Hezekiah's unwise exposure of Judah's wealth on this occasion was not
the major cause.

8. Hezekiah's death 20:20-21 (cf. 2 Chron. 32:32-33)

Hezekiah's 1,777-foot long tunnel was a noteworthy accomplishment. It brought water

from the Gihon spring outside the city wall, under the wall of Jerusalem, and into the
city, specifically to the pool of Siloam. This made Jerusalem much more self-sufficient in
times of invasion than it would have been otherwise.216

Hezekiah's reign was one of the best in Judah's history because of the king's humility and
dependence on God, evidences of which the writer of Kings provided in abundance.
Judah declined from then on, however, because most of the subsequent kings were
wicked. Judah fell to the Babylonians exactly 100 years after Hezekiah died. The prophet
Isaiah ministered during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah (Isa. 1:1).
Micah ministered during the reigns of Jotham, Ahaz, and Hezekiah (Mic. 1:1). Both
eighth-century prophets ministered in the Southern Kingdom.

212John Martin, "Isaiah," in The Bible Knowledge Commentary: Old Testament, p. 1090.
213Merrill, Kingdom of . . ., p. 432.
214The Nelson . . ., p. 648.
215Peter R. Ackroyd, "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 3839,"
Scottish Journal of Theology 27:3 (August 1974):338-39.
216See Kathleen Kenyon, Jerusalem, pp. 69-71; Finegan, pp. 190-91; and W. F. Albright, The Archaeology
of Palestine, p. 135.
56 Dr. Constable's Notes on 2 Kings 2017 Edition

"Perhaps Hezekiah's only serious flaw is his inability to prepare Manasseh,

his successor, to be like himself. On the other hand, how can anyone
guarantee the quality of their children's life choices?"217

"Between the death of Hezekiah and the final fall of Jerusalem to the
Babylonians there lay precisely a century (687587). Seldom has a nation
experienced so many dramatically sudden reversals of fortune in so
relatively short a time. Through the first half of the period a vassal of
Assyria, Judah then knew in rapid succession periods of independence and
of subjection, first to Egypt then to Babylon, before finally destroying
herself in futile rebellion against the latter. So quickly did these phases
follow one another that it was possible for one man, as Jeremiah did, to
have witnessed them all."218

B. Manasseh's Evil Reign 21:1-18 (cf. 2 Chron. 33:1-20)

"Manasseh" (lit. "Making Forgetful") began reigning as vice-regent with his father
Hezekiah when he was 12 years old in 697 B.C. This arrangement continued for 11 years
until Hezekiah died in 686 B.C. For a total of 55 years Manasseh was king of Judah
(697642 B.C.). He reigned longer than any Hebrew king, and he was Judah's worst king
spiritually.

"Externally, the period was one of political stability. It is known as the

Assyrian Peace, an era in which the kings Esarhaddon (681668 B.C.) and
Ashurbanipal (668626 B.C.) reigned and brought the Assyrian Empire to
its zenith."219

"Manasseh was 'the Ahab of Judah' and the antithesis of the great
David."220

Among his serious sins, Manasseh built idol altars in Yahweh's temple (v. 4). This
diminished the reputation of Yahweh considerably, as well as diverting worship from
Him. Canaanite idolatry, Ahab's Baalism, Canaanite astral worship, Ahaz's human
sacrifice, and Saul's spiritism were all heresies he revived even though the Law of Moses
condemned them (Exod. 20:3-5). He did not follow David's example, he defiled the
temple with idolatry, and he rejected the Mosaic Covenant. Thus he not only acted
opposite to Hezekiah, but he also scorned the examples of Moses, Joshua, David, and
Solomon. In his day the people were more wicked in their religious practices than even
the Canaanites had been (v. 9).

Isaiah and Micah were two of the prophets that God had used to warn the nation before
Manasseh's reign, and their influence undoubtedly continued after their deaths.
According to Jewish tradition, Manasseh sawed Isaiah in two (cf. Heb. 11:37). The early

217House, p. 376.
218Bright,p. 288.
219The Nelson . . ., p. 649. Cf. Finegan, pp. 214-17, for more information about these two kings.
220Wiseman, p. 291.
2017 Edition Dr. Constable's Notes on 2 Kings 57

church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a
wooden saw.221 However, this tradition is quite late and may be inaccurate. We have no
record of who "the prophets" who ministered during Manasseh's reign were (v. 10; cf.
2 Chron. 33:10).

One of them might have been Nahum, whose recorded ministry was against Assyria.
Some scholars believe Nahum ministered at about the same time as Jeremiah, Zephaniah,
and Habakkuk, namely, after Manasseh's reign. I think Nahum probably ministered
during Manasseh's reign (ca. 660650 B.C.). Keil believed that Habakkuk was one of
these prophets.222 But it seems more likely that Habakkuk ministered later, during the
reign of King Jehoiakim (609598 B.C.).

Not only did Manasseh apostatize himself, he also led the nation in departing from God
(v. 11). The "line of Samaria" (v. 13) refers to the righteous standard that God had used to
measure Samaria's fidelity to His will. The "plummet of Ahab's house" (v. 13) was the
same plumb line of righteousness by which God had judged Ahab's family. God would
abandon His people temporarily but not permanently (v. 14; cf. Deut. 28:63-64). The
"remnant" that God said He would "abandon" probably refers to the Southern Kingdom
of Judah (cf. 17:18). It, too, in addition to the Northern Kingdom of Israel, would go into
captivity.

Manasseh's murders included those of his own children (v. 6) as well as Isaiah, evidently.
Manasseh's many sins stained Judah deeply. Even Josiah's later reforms could not avert
God's judgment (23:36). His "garden variety" burial reflects the fact that his behavior
resulted in his people esteeming him lightly. God had disciplined him personally (cf.
2 Chron. 33:11-13), and he had become a channel of God's discipline for Judah.

Perhaps we should view the fact that God allowed such a wicked king to rule His people
so long, as an evidence of His longsuffering desire that Manasseh and Judah would
repent. The king did repent later in life (2 Chron. 33:12-19).223 His long life was not a
blessing for faithfulness, as Hezekiah's had been, but an instrument of chastening for
Judah.

C. Amon's Evil Reign 21:19-26 (cf. 2 Chron. 33:21-25)

"Amon" reigned two years (642640 B.C.). Rather than continuing to follow the Lord,
which his father's repentance encouraged, Amon reverted to the policies of Manasseh's
earlier reign and rebelled against Yahweh completely. This provoked some of his
officials to assassinate him (v. 23). Again we see that rebellion against God often leads to
one's premature personal destruction (cf. 1 John 5:16). To their credit, the leaders of
Judah executed the king's assassins and so prevented anarchy.

221See also The Martyrdom of Isaiah, 5:1ff.

222C. F. Keil, "Habakkuk," in The Twelve Minor Prophets, p. 52.
223Cf. Josephus, Antiquities of . . ., 10:3:2.
58 Dr. Constable's Notes on 2 Kings 2017 Edition

Amon may have been the only king of either Israel or Judah who bore the name of a
foreign god. "Amon-Re" was the sun god of Egypt. Amon's father may have named him
in honor of this god. However, the Hebrew word amon means "faithful," so his name may
not connect with Amon-Re at all.

D. Josiah's Good Reign 22:123:30 (cf. 2 Chron. 3435)

Since Josiah was eight years old when his father died at age 22, he must have been born
when Amon was only 14. It was very common, both in the ancient Near East generally
and in Israel, for kings to marry very young and to father children when they were early
teenagers.224

The years Josiah ruled were 640609 B.C., 31 years. During his reign Nineveh, the
capital of Assyria, fell in 612 B.C., as did the Assyrian Empire in 609 B.C., to Babylon.
Thus world leadership passed from Assyria to Babylon during Josiah's reign.225

1. Josiah's goodness 22:1-2

"Josiah" ("The Lord Supports") was one of Judah's best kings. He was one of the
reformers who followed David's good example (v. 2) all his life. A young unnamed
prophet from Judah had predicted his birth, by name, long before he was born (1 Kings
13:1-2; cf. Isa. 44:28; 45:1; Mic. 5:2).

2. Josiah's reforms 22:323:27 (cf. 2 Chron. 34)

Josiah began to seek Yahweh when he was 16 years old and began initiating religious
reforms when he was 20 (2 Chron. 34:3-7). His reforms were more extensive than those
of any of his predecessors. One of them involved the repair of Solomon's temple (v. 5; cf.
12:4-16). He began this project when he was 26.

". . . Josiah rules during years in which Assyria fades but also those in
which Babylon is not yet ready to rule as far west as Judah and in a time
when Egypt does not yet attempt to rule the smaller nations north of the
border. Judah thereby gets a rest from its constant role as political
football."226

It seems probable that Manasseh or Amon had destroyed existing copies of Israel's
covenant constitution since there is every reason to believe that Hezekiah knew the
Mosaic Law (cf. chs. 1820). This would not have been difficult because in ancient
times there were few copies of even official documents.

224Nadav Na'aman, "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth
Century B.C.," Vetus Testamentum 36 (1986):83-91.
225For a detailed study of the chronology of this period, see A. Malamat, "The Last Kings of Judah and the
Fall of Jerusalem," Israel Exploration Journal 18:3 (1968):137-56.
226House, p. 382.
2017 Edition Dr. Constable's Notes on 2 Kings 59

Some scholars have interpreted 22:8-10 as meaning that Hilkiah found the Book of
Deuteronomy, but it was not the writing of Moses. They have hypothesized that someone
in Josiah's day composed this Deuteronomy about 621 B.C. to encourage centralization
of worship in Jerusalem. Conservative scholars have rejected this late date theory of
Deuteronomy for several reasons. The laws peculiar to it, and the nature of the commands
that presuppose a wilderness wanderings context and anticipation of entrance into the
Promised Land, argue against a late date of composition. Furthermore, the names of deity
used in it, the detailed geographical data, and the anachronism of stressing centralization
of worship in Jerusalem after the fall of the Northern Kingdom make this theory unlikely.
"The book of the law" here seems to refer to the entire Torah (Pentateuch), not just the
Book of Deuteronomy.

Josiah's shock at hearing the Law read points to the fact that people had been unfamiliar
with it for a long time. Verse 13 of chapter 22 is especially helpful in understanding
Josiah's perception of and response to God's will. He was a genuinely humble man who
trembled at the Word of the Lord. Josiah made monotheism the official theology again,
but it is hard to say how many of the people abandoned other gods. The prophets who
wrote in that time bewailed the lack of true godliness in the nation.

"We don't need so-and-so's book; we need the Bible. We don't need the
book of the month; we need the Book of the ages."227

Other prophets beside Huldah lived in and around Jerusalem at this time: Jeremiah (Jer.
1:1), Zephaniah (Zeph. 1:1), and perhaps Nahum and Habakkuk. Nevertheless, for
reasons unexplained in the text, the king sought the prophetess Huldah in her residence in
Jerusalem's Second Quarter (v. 14; i.e., the southern, lower part of the city
topographically). His willingness to seek guidance from a woman demonstrates Josiah's
humility. God would judge Judah, but He would spare Josiah because he humbled
himself under Yahweh's authority (22:19). The king would die in peace (22:20). His
death in 609 B.C. was four years before King Nebuchadnezzar's first attack on Jerusalem
in 605 B.C.

Josiah died in battle (23:29-30). The promise of his dying in peace (22:20) therefore
probably means that he would die before God ended the peace of Jerusalem by bringing
Nebuchadnezzar against it. Some commentators have taken the promise as referring to
the fact that Josiah evidently died at peace with God.228

Josiah did not wait for the completion of the temple renovation before he assembled the
people and personally read some parts of the Mosaic Law to them (23:2). Perhaps he read
the portions that dealt with God's covenant with Israel (i.e., Lev. 26; Deut. 2830) or
perhaps Deuteronomy 1226 or 530.229 He then rededicated himself to Yahweh, and
the people renewed their commitment to the covenant as a nation (23:3; cf. 2:3; Exod.
19:8; Josh. 24:21-24).

227McGee, 2:353.
228E.g.,
Patterson and Austel, p. 284; Whitcomb, p. 474.
229Auld, p. 222. See Montgomery, pp. 543-44, for other scholarly speculations.
60 Dr. Constable's Notes on 2 Kings 2017 Edition

"The story of finding the book is the most detailed narrative in Ki., apart
from the stories of the prophets, since the history of Solomon."230

Putting the ashes, which burning the relics connected with Baal worship created, on the
Bethel altar would have made it unclean (v. 4). Evidently Josiah scattered more ashes on
the graves of the common people because they had been idolaters (v. 6). Male prostitutes
had apparently been living in the side rooms of the temple (v. 7). The king excluded the
Levitical priests who had offered sacrifices on the high places from serving at the
rededicated altar. Nevertheless he permitted them to eat the unleavened bread the
worshippers brought to the temple (v. 9; cf. Lev. 6:9 10, 16). Topheth was the place
where child sacrifice had taken place (v. 10; cf. 16:3; Josh. 15:8).

"Some scholars equate Molech with a pagan deity such as the Ammonite
god Milcom (I Kin. 11:5) or an individual Canaanite god (Lev. 20:1-5),
whose worship was carried on in Jerusalem. Other scholars think that
Molech was the name of a type of child sacrifice associated with Baal (see
Jer. 7:31, 32; 19:5, 6; 32:35. Evidence of child sacrifice has been found in
the excavations at the Phoenician city of Carthage."231

The people had also used horses and chariots to honor the sun (v. 11). This was a
common practice in the ancient Near East.232 The Mount of Destruction was the hill on
the southern portion of the Mount of Olives, later known as the Hill of Corruption (cf.
1 Kings 11:5, 7).

Josiah finally destroyed Jeroboam's altar at Bethel (v. 15) and desecrated the site. A
young prophet from Judah had predicted Josiah's actions back in Jeroboam's day (v. 16;
cf. 1 Kings 13:2-3). "The prophet who came from Samaria" (v. 18) was the "old prophet
living in Bethel," mentioned in 1 Kings 13:11. King Josiah even extended his purges into
formerly Israelite territory (vv. 19-20).

Josiah also replaced pagan worship with revived Yahweh worship. He conducted his
Passover celebration with more attention to the Law than anyone had done since the days
of the judges. King Hezekiah had held a Passover (2 Chron. 30), but he had done so with
some modification of the Mosaic Law (cf. 2 Chron. 30:13-20). Josiah was careful to
conduct the Passover just as the Law required (cf. 2 Chron. 35:1-19). Teraphim (v. 24)
were household gods that some people connected with oracles and sources of prosperity.
Josiah was Judah's most careful king regarding the Mosaic Covenant (v. 25). He is the
only king described with the exact wording of Deuteronomy 6:5: he turned to the Lord
"with all his heart and with all his soul and with all his might." Hezekiah was
praiseworthy for his great trust in Yahweh (18:5), and Josiah excelled in his obedience to
Yahweh.

230Ibid.,p. 545.
231The Nelson . . ., p. 653.
232Patterson and Austel, p. 287.
2017 Edition Dr. Constable's Notes on 2 Kings 61

Notice that in the sequence of reforms that the writer narrated, the discovery of the Law
(22:8-13) that took place during the repairing of the temple (22:3-7) led to the other
reforms. This order is another indication of the writer's purpose. He emphasized the
centrality of the Law in Israel's life.233 When leaders recommit themselves to following
Gods Word wholeheartedly, good things result for their followers.

3. Josiah's death 23:28-30 (cf. 2 Chron. 35:20-27)

The king seems to have preferred Babylon to Assyria in his foreign policy. When
Egyptian armies moved up the Mediterranean coast to join Assyria in resisting
Babylonian advance westward, Josiah intercepted Pharaoh Neco II (609595 B.C.) at
Megiddo and tried to stop him.234 Unfortunately for Judah, the Egyptians killed Josiah
there in 609 B.C. Egypt continued north, united with Assyria, and battled Babylon at
Carchemish on the upper Euphrates River. There Babylon defeated the allies and broke
the domination of the Assyrian Empire over the ancient Near Eastern world. The Battle
of Carchemish in 605 B.C. was one of the most important in ancient Near Eastern history
for this reason.235

Josiah was a strong influence for righteousness in his day and a very capable ruler. The
success of his far-reaching reforms
indicates his ability to overcome The Last Five Kings of Judah
much popular opinion that must
have opposed his convictions. His
influence for good extended even 1. Josiah
into the fallen territory of Israel.236
Unfortunately, he died prematurely
as a result of his unwise decision to 2. Jehoahaz 3. Jehoiakim 5. Zedekiah
challenge Pharaoh Neco (cf. (Shallum) (Eliakim)
2 Chron. 35:20-27). Josephus
wrote that the prophet Jeremiah
4. Jehoiachin
composed an elegy to lament (Jeconiah,
Josiah, which was still extant when Coniah)
Josephus wrote.237 Unfortunately,
it no longer exists.

E. Jehoahaz's Evil Reign 23:31-35 (cf. 2 Chron. 36:1-4)

"Jehoahaz" ("The Lord Has Grasped"), whose other name was Shallum, was the middle
of Josiah's three sons, all of whom ruled Judah after Josiah. Jehoahaz was the people's
choice (v. 31), but he reigned for only three months in 609 B.C.

233See Lyle Eslinger, "Josiah and the Torah Book: Comparison of 2 Kgs 22:123:28 and 2 Chr. 34:1
35:19," Hebrew Annual Review 10 (1986):37-62.
234See Finegan, pp. 129-30.
235See the map "The Babylonian Empire" in Merrill, Kingdom of . . ., p. 434.
236See the map of his kingdom in Wiseman, p. 295.
237Josephus, Antiquities of . . ., 10:5:1.
62 Dr. Constable's Notes on 2 Kings 2017 Edition

When Pharaoh Neco defeated Josiah at Megiddo (v. 29), Judah fell under Egyptian
control. Neco summoned Josiah's successor Jehoahaz to meet him at Riblah. This town
stood about 65 miles north of Damascus in central Aramea. The meeting took place
before the battle of Carchemish. Neco found Jehoahaz obstinate, as his father had been,
so he imprisoned him and sent him back to Egypt (v. 34) where he died later (Jer. 22:10-
12). Neco also imposed a heavy tax on Judah (v. 33) and installed Jehoahaz's older
brother Eliakim on Judah's throne as his puppet. The naming of a person shows
superiority over that person. Neco was declaring his sovereignty over Judah's king by
renaming him Jehoiakim.

F. Jehoiakim's Evil Reign 23:3624:7 (cf. 2 Chron. 36:5-8)

"Jehoiakim" (lit. "Yahweh Has Established"), formerly named "Eliakim" (lit. "God
Establishes"), reigned as a puppet king for 11 years (609598 B.C.). He was a weak ruler
who did not stand up for Judah's interests against her hostile enemies.

In 605 B.C. Prince Nebuchadnezzar led the Babylonian army of his father Nabopolassar
against the allied forces of Assyria and Egypt and defeated them at Carchemish in
Syria.238 This victory, as previously explained, gave Babylon supremacy in the ancient
Near East.

"The three major Chaldean tribesBit-Yakin, Bit-Dakkuri, and Bit-

Amukanifirst appear in texts from the era of Shalmaneser III (ca. 850).
Eventually becoming the dominant political element in the south, they wee
the forerunners of the Neo-Babylonian Empire founded by Nabopolassar
in 626. It is accurate to say, then, that 'Chaldean' and 'Neo-Babylonian' are
interchangeable terms to describe a people or peoples who occupied
central and lower Mesopotamia in post-Kassite times."239

With Babylon's victory Egypt's vassals, including Judah, came under Babylon's control.
Shortly after that event, in the same year that Nabopolassar died, Nebuchadnezzar
succeeded him. Nebuchadnezzar has been called "the greatest Eastern king since
Hammurabi."240 Nebuchadnezzar then moved south and invaded Judah (605 B.C.). He
took some captives to Babylon including Daniel (Dan. 1:1-3). This was the first of
Judah's three deportations in which the Babylonians took groups of Judahites to Babylon.

Jehoiakim submitted to Nebuchadnezzar for three years and, according to Josephus, paid
him tribute of 100 talents of silver and a talent of gold.241 But then Jehoiakim rebelled.
He appealed to Egypt for help unsuccessfully (24:1, 7). Foreign raiders who sought to
take advantage of her weakened condition besieged Judah (24:2). The Babylonians then
took Jehoiakim to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem
where he died (Jer. 22:19).

238See Finegan, pp. 220-25.

239Merrill,Kingdom of . . ., p. 448.
240Abram Sachar, A History of the Jews, p. 59.
241Josephus, Antiquities of . . ., 10:5:2.
2017 Edition Dr. Constable's Notes on 2 Kings 63

"The name 'Chaldeans' [v. 2] originally

applied to certain inhabitants of southern Kings of the Neo-Babylonian Empire
Mesopotamia. But by the neo-Babylonian
period, the term Chaldean had become 1. Nabopolassar
627-605
identified with Babylonians, and Babylonia
was called Chaldea. After the fall of the
Chaldean or Neo-Babylonian Empire, the
2. Nebuchadnezzar
term Chaldean was used to mean 605-562
'soothsayer' (see. Dan. 2:2). In this verse
the ethnic sense of the term is meant."242
(Daughter married) 6. Nitocris
3. Evil-Merodach
Jehoiakim did little to postpone God's judgment on 562-560
4. Neriglissar 556-539
Judah for her previous sins. The prophet Jeremiah 560-556
despised him for his wickedness (Jer. 22:18-19;
26:20-23; 36).
5. Labashi-Marduk 7. Belshazzar
"He was of a wicked disposition, and ready 2 mos. 556 553-539
to do mischief; nor was he either religious
towards God, or good-natured towards men."243

G. Jehoiachin's Evil Reign 24:8-17 (cf. 2 Chron. 36:9-10)

Jehoiakim's son "Jehoiachin" ("The Lord Has Appointed"), whose other names were
Jeconiah and Coniah, succeeded him on the throne but only reigned for three months
(598597 B.C.). When Nebuchadnezzar's troops were besieging Jerusalem, the
Babylonian king personally visited Judah's capital, and Jehoiachin surrendered to him
(v. 12).244 The invasion fulfilled the Lord's warning to Solomon about apostasy in
1 Kings 9:6-9. A large deportation of Judah's population followed in 597 B.C. Josephus
numbered the deportees at 10,832.245 None of Jehoiachin's sons ruled Judah, as Jeremiah
had prophesied (Jer. 22:30). Rather, Nebuchadnezzar set up Jehoiakim's younger brother,
"Mattaniah" ("The Gift of Yahweh") on the throneas his puppet-kingand exercised
his sovereign prerogative by changing his name to "Zedekiah" (v. 17). The Jewish
people, however, seem to have continued to regard Jehoiachin as the rightful heir to
David's throne until his death.246

H. Zedekiah's Evil Reign 24:1825:7 (cf. 2 Chron. 36:11-21)

Zedekiah (Mattaniah) was Josiah's third son to rule over Judah. He rebelled against
Nebuchadnezzar (v. 20) by making a treaty with Pharaoh Hophra (589570 B.C.), being
pressured by nationalists in Judah (cf. Jer. 37:139:18; 52:1-3, 17-34).

242The Nelson . . ., p. 655.

243Josephus, Antiquities of . . ., 10:5:2.
244See Finegan, pp. 225-27.
245Josephus, Antiquities of . . ., 10:7:1.
246W. F. Albright, "Seal of Eliakim," Journal of Biblical Literature 51 (1932):91-92. Cf. 25:27-30.
64 Dr. Constable's Notes on 2 Kings 2017 Edition

"Clearly, he lacks the moral fiber to be more than what he is, a man who
gauges each situation by how long its results can keep him in power."247

Jerusalem was under siege for about eighteen months (588586 B.C.; 25:1-2).248
Josephus described it this way:

"Now the king of Babylon was very intent and earnest upon the siege of
Jerusalem; and he erected towers upon great banks of earth and from them
repelled those that stood upon the walls: he also made a great number of
such banks round about the whole city, the height of which was equal to
those walls."249

The resulting famine that the residents experienced (v. 3) was only one of many that the
Israelites underwent for their rebellion against God. Yahweh again withheld fertility as a
punishment for apostasy. Jerusalem finally fell in 586 B.C. Some scholars believe it fell
in 587 B.C.250 The Babylonians captured King Zedekiah while he was trying to escape
and took him to Riblah (cf. 23:33) where Nebuchadnezzar passed judgment on him.
Nebuchadnezzar killed Zedekiah's heirs to the throne thus ending his fertility, blinded
him (cf. Rev. 3:17), and bound him with bronze shackles (v. 7).

"The act of blinding captives appears in Assyrian reliefs; such mutilation

destroyed the royal potency."251

All of these measures also represented the fate of the nation the king led. The Israelites
were now without royal leadership, spiritually blind, and physically bound. The blinding
of prisoners was a common practice in the ancient East (cf. Judg. 16:21).252 Josephus
recorded that Nebuchadnezzar also took the high priest "Josedek" captive to Babylon.253

"The lesson of Samaria's fall and exile should have been learned."254

". . . the deuteronomistic history, which extends from Joshua through 2

Kings 25, begins victoriously on the plains of Jericho (Josh. 17) and
ends in tragic defeat on the plains of Jericho (2 Kings 25:5)."255

These bracketing references to the plains of Jericho are an indication of the narrative
unity of this section of Scripture.

247House, p. 395.
248Josephus, Antiquities of . . ., 10:7:4.
249Ibid., 10:8:1.
250E.g., Rodger C. Young, "When Did Jerusalem Fall?" Journal of the Evangelical Theological Society
47:1 (March 2004):21-38.
251Montgomery, p. 562.
252Andre Parrot, Babylon and the Old Testament, p. 97.
253Josephus, Antiquities of . . ., 10:8:5.
254Wiseman, p. 312.
255J. Daniel Hays, "An Evangelical Approach to Old Testament Narrative Criticism," Bibliotheca Sacra
166:661 (January-March 2009):8.
2017 Edition Dr. Constable's Notes on 2 Kings 65

Josephus, who reflects some traditional Jewish interpretations of Scripture, wrote the
following about Zedekiah.

"It happened that the two prophets [Jeremiah and Ezekiel] agreed with one
another in what they said as to all other things, that the city should be
taken, and Zedekiah himself should be taken captive; but Ezekiel
disagreed with him [Jeremiah], and said, that Zedekiah should not see
Babylon [Ezek. 12:12-13]; while Jeremiah said to him, that the king of
Babylon should carry him away thither in bonds [Jer. 32:4-5]; and because
they did not both say the same thing as to this circumstance, he [Zedekiah]
disbelieved what they both appeared to agree in, and condemned them as
not speaking truth therein, although all the things foretold him did come to
pass according to their prophecies . . ."256

"And after this manner have the kings of David's race ended their lives,
being in number twenty-one, until the last king, who all together reigned
five hundred and fourteen years, and six months, and ten days: of whom
Saul, who was their first king, retained the government twenty years,
though he was not of the same tribe with the rest."257

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

Nebuzaradan, Nebuchadnezzar's commander-in-chief, returned to destroy Jerusalem
more thoroughly and to preclude any successful national uprising in Judah. Berosus, an
ancient Chaldean historian, confirmed the destruction of the city, the temple, and the
captivity of the people.258

His burning of Yahweh's house (v. 9) was a statement that the Babylonians had overcome
Yahweh as much as it was an effort to keep the remaining Judahites from worshipping
Him. This act would have thoroughly demoralized even the godly in Judah, since in the
ancient Near East the condition of the house (temple) of a god reflected on that god's
reputation. (Josephus claimed that the temple had stood 470 years, six months, and 10
days after it was built, 1,957 years, six months, and 10 days after the Flood; and 3,513
years, six months, and 10 days after the creation of Adam.259 He also counted the time
from the fall of the Northern Kingdom to the fall of the Southern Kingdom as 130 years,
six months, and 10 days.260)

The breaking down of Jerusalem's walls (v. 10) prevented the inhabitants from defending
themselves but also visualized the fact that Judah no longer had any defense. Yahweh had
been her defense. The third deportation removed all but the poorest of the people from
the land (vv. 11-12).

256Josephus, Antiquities of . . ., 10:7:2. Cf. ibid., 10:8:2.

257Ibid., 10:8:4.
258Cited in idem, Against Apion, 1:19.
259Idem, Antiquities of . . ., 10:8:5.
260Ibid., 10:9:7.
66 Dr. Constable's Notes on 2 Kings 2017 Edition

The writer's emphasis on the desecration of Yahweh's temple (vv. 13-17) illustrates God's
abandonment of His people (cf. 1 Kings 9:7-9). His special interest in the pillars (v. 17)
draws attention to the fact that Israel, which God had established (Jachin), had suffered
destruction. Israel's strength (Boaz) had also departed from her because of her apostasy
(cf. Samson). Most scholars believe the Babylonians either destroyed the ark of the
covenant, perhaps when they burned the temple, or took it to Babylon from which it
never returned to Jerusalem (but cf. 2 Chron. 5:9). A few believe the Jews hid it under the
temple esplanade. Another tradition is that Jeremiah took the Tent of Meeting, the ark,
and the altar of incense to Mount Nebo, where he hid them in a cave, believing that when
the Lord restored the Israelites, He would reveal the hiding place to His people (2 Macc.
2:4-8).

The Babylonians also cut the priesthood back (vv. 18-21) so the people could not unite
around it and rebel. (Josephus provided a list of the 18 high priests who served from
Solomon's time to Zedekiah's.261) Its temporary termination also meant that Israel was no
longer able to worship God as He had prescribed because she had been unfaithful to Him.
Access to God as the Mosaic Law specified was no longer possible. Both the temple
furnishings and the priesthood that God had ordained for access to Himself were no
longer available to the people. Israel could no longer function as a kingdom of priests as
God had intended her to live (Exod. 19:5-6).

There were three Babylonian invasions of Judah by Nebuchadnezzar. The first occurred
in 605 B.C., during Jehoiakim's reign, when Nebuchadnezzar took many of the nobles
captive, including Daniel and his three friends. The second invasion and deportation
occurred in 597, during the reign of Jehoiachin, when Nebuchadnezzar took Jehoiachin,
Ezekiel, and about 10,000 other Jews into exile. The third invasion and deportation took
place in 586, during the reign of Zedekiah, when Nebuchadnezzar sacked Jerusalem,
destroyed the temple, and took Zedekiah and all but the poorest of the remaining Jews
captive. The Jews returned to the land from Babylon in three waves: in 536, 458, and 444
B.C.

Ezekiel and Daniel both ministered in Babylon during the Captivity: Ezekiel to the exiles
in their settlement, and Daniel to the Babylonians and Medo-Persians in their capitals.
The context of the Book of Esther is also the Babylonian captivity and the Persian capital.

"In the exile and beyond it, Judaism was born."262

By this, Bright meant the present form of Israelite worship that operates around the world
today without a temple and Levitical priesthood.

Gedaliah (v. 22) was a descendant of Josiah's secretary (of state? 22:3). He was a friend
of Jeremiah (Jer. 39:14) who followed that prophet's advice to cooperate with the
Babylonians. Ishmael (v. 25) possessed royal blood and evidently wanted to rule over
Judah (cf. Jer. 41:2). Mizpah, the Babylonian provincial capital, was just seven miles
north of Jerusalem (cf. 1 Sam. 7:5-12).

261Ibid., 10:8:6.
262Bright, p. 323.
2017 Edition Dr. Constable's Notes on 2 Kings 67

"It is not altogether clear whether this [Gedaliah's assassination] is in the

same year that Jerusalem fell or not. The wall was breached in the fourth
month (=early July; Jer 39:2) and Nebuzaradan came and burned the
palace, the temple, and many of the houses and tore down the wall in the
fifth month (=early August; Jer 52:12). That would have left time between
the fifth month and the seventh month (October) to gather in the harvest of
grapes, dates and figs, and olives (Jer 40:12). However, many
commentators feel that too much activity takes place in too short a time
for this to have been in the same year and posit that it happened the
following year or even five years later when a further deportation took
place, possibly in retaliation for the murder of Gedaliah and the
Babylonian garrison at Mizpah (Jer 52:30). The assassination of Gedaliah
had momentous consequences and was commemorated in one of the post
exilic fast days lamenting the fall of Jerusalem (Zech 8:19)."263

It is ironic that the Judahites who rebelled against the Babylonians and God's will in an
attempt to secure their independence ended up fleeing back to Egypt. Their forefathers
had been slaves there, and God had liberated them from Egypt 850 years earlier (v. 26;
cf. Deut. 28:68).

In 560 B.C., the Babylonian king Evilmerodach (562560 B.C.) permitted Jehoiachin to
enjoy a measure of freedom.

"The reason for the new king's favour to Jehoiachin is obscure; political
motives in his short and troubled reign [of only two years] may have been
the cause."264

"Cuneiform tablets found by [E. F.] Weidner in Babylon agree with these
biblical notations. They identify Jehoiachin as 'King of the land of Judah,'
and indicate that he and his five sons received liberal allowances of oil and
food. They state further that the sons were in the care of an attendant,
suggesting that servants were actually provided for the family."265

"Daniel may . . . have exerted influence to bring about the elevation of

Jehoiachin to a place of honor by King Amel-marduk (II Kings 25:27-30).
This type of act toward a captive king suggests the interests of a special
friend working in his behalf. Further, Daniel may have had much to do
with the decree which permitted Jews to return to Palestine. The decree
was issued in Cyrus' first year (II Chron. 36:22; Ezra 1:1) when Daniel
was yet active. He [Daniel] held his highest position at the time of this
return and could have exerted his greatest influence."266

263The NET Bible note on 25:25.

264Montgomery, p. 567.
265Wood, A Survey . . ., p. 386.
266Ibid., p. 384, including part of footnote 30.
68 Dr. Constable's Notes on 2 Kings 2017 Edition

Perhaps the writer of Kings chose to end his book on this positive note because in the
Abrahamic Covenant, God had promised that He would never abandon His chosen
people completely (Gen. 12:1-3, 7). In the Mosaic Covenant, He also assured them that if
they repented, He would bring them back into their land (Deut. 30:1-5; cf. 1 Kings 8:46-
53). God's mercy to Jehoiachin also points to the continuation of the Davidic dynasty that
God had promised would never end (2 Sam. 7:16). God's mercy to His people is one of
the persistently recurring motifs in Kings.

"The people of Judah seem never to have accepted Zedekiah as their true
king, . . . probably because he had been appointed by the foreign
Nebuchadnezzar. Instead, they ascribed this honor still to Jehoiachin,
though in captivity."267

Second Kings closes on a positive note (25:27-30; cf. Jer. 52:31-34). The writer takes us
back to the covenant promises of God in the Abrahamic, Mosaic, and Davidic Covenants.
He did not cut off the line of David. God is faithful to His promises. The way was now
open for return and restoration, which we read about in Ezra and Nehemiah (cf. 2 Chron.
36:22-23; Ezra 1:1-4).

267Ibid., p. 374.
2017 Edition Dr. Constable's Notes on 2 Kings 69

Conclusion
The Books of Kings teach that failure to honor the revealed will of God always brings
ruin and destruction. The writer traced this theme through the 411-year monarchy, from
Solomon to the Babylonian Captivity. He did so both in the national affairs of Israel and
Judah and in the lives of representative individuals, notably the kings.
"The entire history of the monarchy in Israel hinges on the word of the
Lord. Having established the basis of his covenant relationship with
David, God faithfully demonstrates the veracity of his word. From the first
chastisement against Solomon to the ultimate deportation of the nation,
God's word of the covenant controls history."268
The United Kingdom of Israel attained its largest extent geographically, as well as its
greatest influence, under Solomon. However, it ended in discord and ruin because of
Solomon's failure to honor the Mosaic Covenant faithfully.
In the period of the Divided Kingdom, the writer evaluated each king by his allegiance to
that covenant. He showed that Yahweh either blessed him for his fidelity, or cursed him
for his infidelity to it. Also the writer opened windows into the lives of the ordinary
citizens. God dealt with them as He did the kings. He consistently applied these
principles to the common people's lives as well as the kings' reigns. As the people
departed from God, He raised up His servants the prophets to call them back to trust and
obedience.
To review, during the divided monarchy there were in Israel nine dynasties and 20 kings,
of whom seven were assassinated. The writer evaluated all of them as bad, but Ahab was
probably the worst and Jehu the best. In Judah there was only one dynasty, with 19 kings,
plus one queen who usurped the throne. Five of these rulers suffered assassination.
Twelve were bad, eight were good, and four of the good kings were reformers (very
good). Manasseh was the worst king, and Josiah was probably the best.
In the history of the Surviving Kingdom, the writer emphasized that ultimately,
deportation (unrest) and captivity (enslavement) are the inevitable consequences of
persistent departure from God and His will.
The church operates under a different covenant than Israel did, and what God requires of
us is different in many respects from what He required of the Israelites. Nevertheless, He
still deals with us in the same way He dealt with Israel. He blesses those who trust and
obey Him, and He disciplines those who do not (cf. Rom. 11:21-22). God has preserved
the Books of Kings to teach us how consistently He deals with people on this basis.
"What does the writer tell the reader? Trust the Lord and find hope in him.
If God can give the land once, God can give it again. If the Lord can raise
up one David, another can come to take his ancestor's place. If people
could be faithful in Hezekiah's and Josiah's reigns, then they can be
obedient again."269

268O. Palmer Robertson, The Christ of the Covenants, p. 266.

269House, p. 402.
70 Dr. Constable's Notes on 2 Kings 2017 Edition

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