2 Kings 13:4
Then Jehoahaz sought the favor of the LORD, and the LORD listened to him because He saw the oppression that the king of Aram had inflicted on Israel.
Then Jehoahaz sought the favor of the LORD
Jehoahaz, the son of Jehu, was the king of Israel who reigned during a time of great distress due to the oppression by the Arameans. Seeking the favor of the LORD indicates a turning point where Jehoahaz acknowledges the need for divine intervention. This act of seeking God’s favor is reminiscent of other biblical figures who turned to God in times of trouble, such as King Hezekiah (2 Kings 19:1-4) and King David (1 Samuel 23:2). It reflects a moment of humility and recognition of God’s sovereignty, which is a recurring theme throughout the Old Testament.

and the LORD listened to him
The LORD’s response to Jehoahaz’s plea demonstrates God’s mercy and willingness to listen to those who earnestly seek Him, even when they have previously turned away. This is consistent with God’s character as described in passages like Psalm 34:15, which states that the eyes of the LORD are on the righteous and His ears are attentive to their cry. It underscores the biblical principle that God is compassionate and responsive to repentance and genuine prayer.

because He saw the oppression
God’s awareness of the oppression faced by Israel highlights His omniscience and concern for His people. The oppression by the Arameans was severe, reducing Israel’s military strength significantly (2 Kings 13:7). This phrase emphasizes God’s justice and His role as a deliverer for those who are suffering, aligning with His actions throughout the history of Israel, such as the deliverance from Egypt (Exodus 3:7-8).

that the king of Aram had inflicted on Israel
The king of Aram, likely Hazael or his son Ben-Hadad III, was a formidable adversary of Israel during this period. The Arameans were a constant threat, and their oppression was part of the divine judgment on Israel for their idolatry and disobedience (2 Kings 13:3). This historical context is crucial for understanding the cyclical nature of Israel’s relationship with God, characterized by periods of sin, oppression, repentance, and deliverance. The oppression serves as a backdrop for God’s redemptive work and foreshadows the ultimate deliverance through Jesus Christ, who frees humanity from the oppression of sin.

Persons / Places / Events
1. Jehoahaz
The king of Israel who reigned during a time of great oppression by the Arameans. He is noted for seeking the LORD's favor despite the nation's general disobedience.

2. The LORD (Yahweh)
The God of Israel, who listens to Jehoahaz's plea and responds with compassion, demonstrating His mercy and willingness to forgive.

3. The King of Aram
The oppressor of Israel, whose actions led to the suffering of the Israelites, prompting Jehoahaz to seek divine intervention.

4. Israel
The northern kingdom experiencing hardship and oppression due to their disobedience and the military campaigns of the Arameans.

5. Oppression
The suffering and hardship faced by Israel at the hands of the Arameans, which becomes a catalyst for Jehoahaz's prayer.
Teaching Points
The Power of Prayer
Jehoahaz's example shows that even in times of national disobedience, sincere prayer can move the heart of God. We are encouraged to seek God earnestly in our times of need.

God's Compassion
Despite Israel's unfaithfulness, God responds to their suffering with compassion. This teaches us about God's character as merciful and attentive to human distress.

Repentance and Seeking God
Jehoahaz's action of seeking the LORD suggests a turning point, reminding us of the importance of repentance and seeking God in difficult times.

God's Sovereignty Over Nations
The oppression by the Arameans and God's response highlight His control over nations and events, encouraging us to trust in His ultimate plan.

Hope in Oppression
The passage offers hope that God sees and responds to oppression, encouraging believers to trust in His deliverance.
Bible Study Questions
1. What does Jehoahaz's action of seeking the LORD teach us about the importance of prayer in times of distress?

2. How does God's response to Jehoahaz reflect His character, and how can this understanding impact our relationship with Him?

3. In what ways can we apply the lesson of repentance and seeking God in our personal lives today?

4. How does the oppression faced by Israel relate to other instances of suffering in the Bible, and what can we learn from God's responses in those situations?

5. How can we find hope and assurance in God's sovereignty when facing our own "Aramean" oppressions in life?
Connections to Other Scriptures
Exodus 3:7
This verse highlights God's awareness of the suffering of His people, similar to how He saw the oppression of Israel in 2 Kings 13:4.

Psalm 34:15
This verse speaks of the LORD's attentiveness to the cries of the righteous, paralleling how He listened to Jehoahaz's plea.

James 5:16
This verse emphasizes the power of earnest prayer, which is exemplified by Jehoahaz's seeking of the LORD's favor.
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
Appeaseth, Aram, Begged, Besought, Cruelly, Crushed, Ear, Entreated, Face, Favor, Hearkened, Hearkeneth, Jehoahaz, Jeho'ahaz, Listened, Lord's, Oppressed, Oppressing, Oppression, Prayer, Severely, Sought, Syria
Dictionary of Bible Themes
2 Kings 13:4

     1055   God, grace and mercy
     1255   face of God
     6667   grace, in OT

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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