So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded. King JoramThe name "Joram" is a shortened form of "Jehoram," which means "Yahweh is exalted" in Hebrew. Joram was the king of Israel, and his reign is marked by conflict and turmoil, particularly with the Arameans. His leadership reflects the ongoing struggle of the Israelite kings to remain faithful to God amidst political and military challenges. Historically, Joram's reign is situated in the 9th century BC, a time of significant upheaval in the region. returned to Jezreel
Jezreel was a significant city in the northern kingdom of Israel, often associated with the royal family of Ahab. The name "Jezreel" means "God sows," indicating a place of divine activity and judgment. Archaeologically, Jezreel has been identified with the modern-day site of Tel Jezreel, where excavations have revealed a large fortress and other structures, underscoring its importance as a military and administrative center. to recover from the wounds
The phrase highlights the physical and perhaps spiritual state of Joram. Wounds in the biblical context often symbolize not only physical injury but also divine judgment or the consequences of sin. Joram's need to recover suggests a period of vulnerability and reflection, a time when leaders are reminded of their mortality and dependence on God. the Arameans had inflicted
The Arameans were a significant power in the region, often in conflict with Israel. The Hebrew root for "Arameans" is "Aram," referring to the people and the region north of Israel. This ongoing conflict with Aram is a recurring theme in the books of Kings, illustrating the geopolitical struggles of the time and the Israelites' reliance on God's protection and guidance. at Ramah
Ramah, meaning "height" or "high place" in Hebrew, was a common name for several locations in ancient Israel. The specific Ramah mentioned here is likely a strategic military site, emphasizing the tactical nature of the conflict between Israel and Aram. The mention of Ramah situates the battle in a real geographical context, reminding readers of the historical reality of these events. in his battle against Hazael king of Aram
Hazael was a formidable king of Aram, known for his military campaigns against Israel and Judah. His rise to power is seen as part of God's judgment against Israel for their unfaithfulness. The conflict with Hazael underscores the theme of divine sovereignty, where God uses even foreign kings to accomplish His purposes and bring His people back to Himself. Then Ahaziah son of Jehoram king of Judah
Ahaziah, whose name means "Yahweh has grasped," was the king of Judah and a contemporary of Joram. His lineage ties him to the house of David, yet his alliances with the northern kingdom reflect the complex political and religious dynamics of the time. Ahaziah's visit to Joram signifies the interconnectedness of the two kingdoms, despite their separate destinies. went down to Jezreel to visit Joram son of Ahab
The act of going "down" to Jezreel indicates a journey from a higher elevation, possibly from Jerusalem. This visit highlights the familial and political ties between the two kingdoms, as Ahaziah's mother was Athaliah, daughter of Ahab and Jezebel. The mention of "Joram son of Ahab" serves as a reminder of the legacy of Ahab's house, marked by idolatry and opposition to God's prophets. because he had been wounded
The reason for Ahaziah's visit underscores themes of loyalty and alliance. In the ancient Near Eastern context, such visits were not only acts of personal concern but also political gestures, reinforcing alliances and mutual support. The wounds of Joram serve as a catalyst for this interaction, illustrating how God uses personal and national crises to bring about His purposes and reveal the hearts of leaders. Persons / Places / Events 1. King Joram (Jehoram) of IsraelThe son of Ahab and Jezebel, Joram was the king of Israel who was wounded in battle against the Arameans. 2. JezreelA city in the northern kingdom of Israel where Joram went to recover from his wounds. 3. ArameansA group of people from Aram, often at war with Israel. They inflicted wounds on Joram during battle. 4. RamahThe location of the battle where Joram was wounded by the Arameans. 5. Hazael, King of AramThe king of Aram who fought against Joram and inflicted wounds upon him. 6. Ahaziah, King of JudahThe son of Jehoram, king of Judah, who visited Joram in Jezreel. Teaching Points The Consequences of AlliancesThe alliance between Ahaziah and Joram, both descendants of Ahab, illustrates the dangers of forming alliances that are not rooted in godly principles. Believers should be cautious about their associations and ensure they align with God's will. God's Sovereignty in HistoryThe events surrounding Joram's wounding and Ahaziah's visit are part of God's larger plan, demonstrating His control over nations and leaders. Trust in God's sovereignty should be a source of comfort and assurance for believers. The Importance of Heeding Prophetic WarningsThe conflict with Hazael and the subsequent events were foretold by prophets. This underscores the importance of listening to and heeding God's warnings through His Word and His messengers. The Role of Suffering in God's PlanJoram's suffering and the subsequent events led to significant changes in leadership and fulfilled God's purposes. Believers can find hope in knowing that God can use suffering for His greater plan. Bible Study Questions 1. What can we learn from the alliance between Ahaziah and Joram about the importance of choosing our associations wisely? How can this be applied in our personal and professional lives? 2. How does the account of Joram's wounding and Ahaziah's visit demonstrate God's sovereignty? Can you think of a time in your life when you saw God's hand at work in unexpected circumstances? 3. In what ways does the account of Joram and Ahaziah encourage us to heed prophetic warnings and the guidance of Scripture? How can we apply this in our daily decision-making? 4. How does the account of Joram's suffering and its role in God's plan provide comfort or challenge your understanding of suffering in your own life? 5. Considering the connections to other scriptures, how does this passage fit into the larger account of God's dealings with Israel and Judah? What lessons can we draw from this for our own spiritual journey? Connections to Other Scriptures 2 Kings 9This chapter continues the account, detailing the events that follow Joram's wounding, including the rise of Jehu and the fulfillment of prophecy against the house of Ahab. 2 Chronicles 22Provides additional context about Ahaziah's reign and his visit to Joram, highlighting the alliance between the kings of Israel and Judah. 1 Kings 19:15-17This passage includes the prophecy given to Elijah about Hazael becoming king of Aram, which sets the stage for the conflict with Joram. People Ahab, Ahaziah, Aram, Athaliah, Ben, Benhadad, Ben-hadad, David, Edomites, Elisha, Gehazi, Hadad, Hazael, Israelites, Jehoram, Jehoshaphat, Jezreel, Joram, Omri, SyriansPlaces Damascus, Edom, Jerusalem, Jezreel, Libnah, Ramah, Ramoth-gilead, Samaria, Syria, ZairTopics Ahab, Ahaziah, Ahazi'ah, Aram, Arameans, Battle, Bowmen, Fighting, Fought, Hazael, Haz'ael, Healed, Ill, Inflicted, Jehoram, Jeho'ram, Jezreel, Jizreel, Joram, Judah, Ramah, Ramoth, Recover, Returned, Sick, Smite, Syria, Syrians, Turneth, Wounded, WoundsDictionary of Bible Themes 2 Kings 8:29 5976 visiting 2 Kings 8:16-29 5366 king 2 Kings 8:28-29 7245 Judah, kingdom of Library The Story of Hazael
'So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die. 11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12. And Hazael said, …
Alexander Maclaren—Expositions of Holy ScriptureHazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel …
George Milligan—Men of the Bible; Some Lesser-Known The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity 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 Links 2 Kings 8:29 NIV2 Kings 8:29 NLT2 Kings 8:29 ESV2 Kings 8:29 NASB2 Kings 8:29 KJV
2 Kings 8:29 Commentaries
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