For the LORD saw that the affliction of the Israelites, both slave and free, was very bitter. There was no one to help Israel, For the LORD sawThe phrase "For the LORD saw" emphasizes God's omniscience and His intimate involvement in the affairs of His people. The Hebrew root for "saw" is "ra'ah," which means to see, perceive, or understand. This indicates that God is not distant or unaware; He is actively observing the plight of Israel. In a historical context, this reflects the period of the divided kingdom, where Israel often strayed from God's commandments, yet He remained attentive to their condition. the affliction of Israel
"Affliction" comes from the Hebrew word "oni," which denotes poverty, misery, or suffering. This term captures the dire state of Israel during this time, as they faced external threats and internal decay. Historically, this period was marked by political instability and moral decline, leading to suffering. Theologically, it underscores the consequences of turning away from God, yet also His compassion in recognizing their distress. was very bitter
The phrase "was very bitter" uses the Hebrew word "mar," which means bitter or grievous. This intensifies the description of Israel's suffering, suggesting not just physical hardship but also emotional and spiritual anguish. In the biblical narrative, bitterness often symbolizes the consequences of sin and rebellion against God, reminding readers of the importance of faithfulness and repentance. there was no one to help Israel
This phrase highlights Israel's isolation and vulnerability. The absence of a helper signifies a lack of allies or leaders capable of delivering them from their plight. Historically, this reflects the political fragmentation and weakened state of Israel. Spiritually, it points to the futility of relying on human strength or alliances instead of seeking God's intervention and guidance. neither bond nor free
"Neither bond nor free" indicates that the suffering affected all social classes, from slaves to free citizens. The Hebrew terms "ebed" (bond) and "chofshi" (free) encompass the entire spectrum of society, emphasizing the universal nature of the affliction. This serves as a reminder that sin and its consequences do not discriminate, affecting all who turn away from God. It also underscores the need for a savior who can deliver all people, regardless of status. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who is attentive to the suffering of His people. 2. IsraelThe Northern Kingdom, experiencing severe affliction and distress during this period. 3. Affliction of IsraelThe suffering and oppression faced by the Israelites, which was severe and without relief. 4. Bond nor FreeA phrase indicating that all classes of people in Israel, both slaves and free citizens, were suffering without any helper. Teaching Points God's Awareness of SufferingGod is not distant or indifferent to the suffering of His people. He sees and knows the depth of their affliction. Universal Need for Divine HelpThe phrase "neither bond nor free" emphasizes that all people, regardless of status, need God's intervention. No human solution suffices without divine aid. God's Compassionate NatureThe LORD's observation of Israel's suffering reflects His compassionate nature. He is moved by the plight of His people and desires to bring relief. Call to Trust in God's DeliveranceIn times of distress, believers are encouraged to trust in God's ability to deliver and provide help, as He has done throughout biblical history. Bible Study Questions 1. How does the LORD's awareness of Israel's affliction in 2 Kings 14:26 encourage you in your personal struggles? 2. In what ways can we see God's compassion and desire to help His people reflected in other parts of Scripture? 3. How can the phrase "neither bond nor free" challenge our understanding of equality and the universal need for God's help? 4. Reflect on a time when you felt there was "no one to help." How did you experience God's presence or deliverance in that situation? 5. How can we, as a community of believers, be instruments of God's help to those who are suffering around us? Connections to Other Scriptures Exodus 3:7-8Just as God saw the affliction of the Israelites in Egypt and acted to deliver them, He is aware of their suffering in 2 Kings 14:26. Psalm 34:17-19These verses speak of the LORD hearing the cries of the righteous and delivering them from their troubles, reflecting God's awareness and response to affliction. Isaiah 63:9This verse highlights God's empathy and involvement in the suffering of His people, similar to His awareness in 2 Kings 14:26. People Ahaziah, Amaziah, Amittai, Azariah, David, Edomites, Hepher, Jehoaddan, Jehoahaz, Jehoash, Jehu, Jeroboam, Joahaz, Joash, Jonah, Nebat, Zachariah, ZechariahPlaces Beth-shemesh, Corner Gate, Damascus, Edom, Elath, Ephraim Gate, Gath-hepher, Hamath, Israel, Jerusalem, Joktheel, Lachish, Lebanon, Lebo-hamath, Samaria, Sea of the Arabah, Sela, Syria, Valley of SaltTopics Affliction, Bitter, Bond, Cut, Free, Helper, Large, None, Restrained, Shut, Slave, Suffering, Trouble, WhetherDictionary of Bible Themes 2 Kings 14:26 5562 suffering, innocent
8330 receptiveness 2 Kings 14:21-29 5366 king Library The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentThe 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 The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament 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 The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible 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 14:26 NIV2 Kings 14:26 NLT2 Kings 14:26 ESV2 Kings 14:26 NASB2 Kings 14:26 KJV
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