2 Kings 13:2
And he did evil in the sight of the LORD and followed the sins that Jeroboam son of Nebat had caused Israel to commit; he did not turn away from them.
He did evil in the sight of the LORD
This phrase underscores the moral and spiritual evaluation from God's perspective. The Hebrew word for "evil" is "רַע" (ra), which conveys not just moral wickedness but also the idea of causing harm or calamity. In the biblical context, doing evil "in the sight of the LORD" emphasizes that God is the ultimate judge of human actions. This phrase serves as a reminder that all actions are visible to God, and His standards are the measure of righteousness. It calls believers to live with an awareness of God's omnipresence and holiness.

and followed the sins of Jeroboam son of Nebat
Jeroboam, the first king of the northern kingdom of Israel, set a precedent of idolatry by establishing golden calves in Bethel and Dan (1 Kings 12:28-30). The Hebrew word for "followed" is "הָלַךְ" (halak), meaning to walk or proceed. This indicates a deliberate choice to continue in a path of disobedience. Jeroboam's sins became a benchmark for subsequent kings, illustrating how leadership can influence a nation's spiritual direction. This serves as a cautionary tale about the long-lasting impact of ungodly leadership and the importance of adhering to God's commandments.

which he had caused Israel to commit
The phrase highlights the responsibility of leadership in leading others into sin. The Hebrew root "חָטָא" (chata) for "commit" means to miss the mark, often used in the context of sin. Jeroboam's actions led the entire nation astray, showing how sin can have communal consequences. This underscores the biblical principle that leaders are accountable not only for their actions but also for the spiritual welfare of those they lead. It challenges believers to consider the ripple effects of their actions on others.

he did not turn away from them
The Hebrew word for "turn away" is "סוּר" (sur), which means to depart or remove oneself. This phrase indicates a stubborn persistence in sin, despite the opportunity for repentance. The refusal to turn away from sin reflects a hardened heart and a rejection of God's mercy. In the broader biblical narrative, repentance is a central theme, and this phrase serves as a warning against the dangers of unrepentance. It inspires believers to seek God's forgiveness and transformation, emphasizing the hope and renewal found in turning back to God.

Persons / Places / Events
1. Jehoahaz
The king of Israel who reigned after Jehu. He is noted for continuing in the sinful practices initiated by Jeroboam.

2. Jeroboam son of Nebat
The first king of the northern kingdom of Israel, known for leading Israel into idolatry by setting up golden calves in Bethel and Dan.

3. Israel
The northern kingdom, distinct from Judah, often led astray by its kings into idolatry and sin.

4. The LORD
The God of Israel, who judges the actions of the kings and the people according to His covenant and commandments.

5. Idolatry
The worship of idols or false gods, which was a recurring sin in Israel, leading to their downfall.
Teaching Points
The Consequences of Leadership
Leaders have a profound impact on the spiritual direction of their people. Jehoahaz's continuation in Jeroboam's sins shows how leadership can perpetuate sin.

The Danger of Idolatry
Idolatry is a recurring theme in Israel's history, demonstrating the human tendency to replace God with tangible, yet false, objects of worship.

The Importance of Repentance
Jehoahaz's failure to turn away from sin highlights the necessity of repentance in restoring a right relationship with God.

God's Perspective on Sin
The phrase "in the sight of the LORD" reminds us that God sees and judges all actions, calling us to live with integrity and obedience.

Learning from History
The repeated sins of Israel serve as a warning to us today to learn from past mistakes and seek God's guidance in our lives.
Bible Study Questions
1. What can we learn from Jehoahaz's leadership about the influence of leaders on a community's spiritual health?

2. How does the sin of idolatry manifest in modern contexts, and what steps can we take to guard against it?

3. In what ways does the account of Jehoahaz challenge us to examine areas in our lives where we may be following sinful patterns?

4. How does understanding the historical context of Jeroboam's sins help us grasp the seriousness of Jehoahaz's actions?

5. Reflect on a time when you had to make a choice between following a sinful pattern or turning towards God. What did you learn from that experience?
Connections to Other Scriptures
1 Kings 12:28-30
This passage describes Jeroboam's establishment of golden calves, which became a sin for Israel. It provides context for understanding the "sins of Jeroboam" mentioned in 2 Kings 13:2.

Exodus 20:3-4
The Ten Commandments, where God commands against idolatry, highlighting the gravity of Israel's sin.

2 Kings 17:21-23
This passage recounts the consequences of Israel's persistent idolatry, leading to their exile, showing the long-term impact of following Jeroboam's sins.
Israel's Humiliation Under JehoahazJ. Orr 2 Kings 13:1-7
The Reigns of Jehoahaz and Joash, Kings of IsraelC.H. Irwin 2 Kings 13:1-13
The Death of ElishaD. Thomas 2 Kings 13:1-21
Defection2 Kings 13:2-13
People
Ahaziah, Amaziah, Aram, Benhadad, Ben-hadad, Elisha, Hazael, Isaac, Israelites, Jacob, Jehoahaz, Jehoash, Jehu, Jeroboam, Joash, Moabites, Nebat, Syrians
Places
Aphek, Samaria, Syria
Topics
Aside, Caused, Commit, Copying, Depart, Departed, Didn't, Evil, Followed, Jeroboam, Jerobo'am, Nebat, Sight, Sin, Sins, Therefrom, Turn, Wherewith
Dictionary of Bible Themes
2 Kings 13:1-2

     8739   evil, examples of

2 Kings 13:1-25

     5366   king

Library
The Spirit of Power
'And Elisha said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands.'--2 KINGS xiii. 16. This is part of one of the strangest narratives in the Old Testament. Elisha is on his deathbed, 'sick of the sickness' wherewith he 'should die.' A very different scene, that close sick-chamber, from the open plain beyond Jordan from which Elijah had gone up; a very different way of passing from life by wasting sickness than by fiery
Alexander Maclaren—Expositions of Holy Scripture

Elijah's Translation and Elisha's Deathbed
And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof.'--2 KINGS ii. 12. '...And Joash, the King of Israel, came down unto him, and wept over his face, and said. O my father, my father, the chariot of Israel and the horsemen thereof.'--2 KINGS xiii. U. The scenes and the speakers are strangely different in these two incidents. The one scene is that mysterious translation on the further bank of the Jordan, when a mortal was swept up to heaven in a
Alexander Maclaren—Expositions of Holy Scripture

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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