How does Jehoahaz's reign compare to other kings who "did evil" in God's sight? Setting the Text 2 Kings 13:1-2: “In the twenty-third year of Joash son of Ahaziah, king of Judah, Jehoahaz son of Jehu became king over Israel in Samaria, and he reigned seventeen years. He did evil in the sight of the LORD and followed the sins that Jeroboam son of Nebat had caused Israel to commit, and he did not turn away from them.” Jehoahaz’s Specific Pattern of Evil • Followed Jeroboam’s calf-idolatry at Bethel and Dan (1 Kings 12:28-30). • Maintained the high places; refused covenant-exclusive worship of Yahweh. • No record of state-sponsored Baal worship, but the golden-calf system itself was idolatry. • Reign marked by relentless Aramean oppression (Hazael, then Ben-hadad, 2 Kings 13:3, 7). Brief Repentance but Continued Sin • “Jehoahaz sought the favor of the LORD, and the LORD listened to him” (2 Kings 13:4). • God in mercy raised “a deliverer” (likely his son Joash’s limited victories, vv. 5-6), yet verse 6 immediately notes the people “continued to sin.” • His appeal for help sets him apart from some evil kings who never humbled themselves (e.g., Ahab until late, 1 Kings 21:25-29). Parallels with Other Kings Who “Did Evil” Jeroboam I (1 Kings 12–14) • Originator of the calf cult; every northern king measured against his sin. • Like Jehoahaz, refused to repent; both receive identical verdict: “did not turn away.” Baasha (1 Kings 15:33-34) • “Walked in the way of Jeroboam.” • Faced continual war with Asa; Jehoahaz faced Hazael—both judgments were military oppression. Ahab (1 Kings 16:30-33) • Added Baal worship and state-sponsored murder of prophets—deeper apostasy than Jehoahaz. • Severe drought (1 Kings 17) corresponds to Jehoahaz’s military losses—different forms of covenant curse (Deuteronomy 28). Jehu (father of Jehoahaz, 2 Kings 10:31) • Destroyed Baal but “did not turn away from the sins of Jeroboam.” • Jehoahaz merely perpetuated his father’s compromise, showing generational persistence of sin (Exodus 20:5). Manasseh of Judah (2 Kings 21:1-9) • Filled Jerusalem with idols and bloodshed—far greater depravity. • Both experienced divine anger (vv. 6, 13), though Jehoahaz’s record omits violence against his own people. Contrasts with Righteous Examples • Hezekiah (2 Kings 18:3-6): “did what was right… removed the high places.” Jehoahaz left them intact. • Josiah (2 Kings 23:25): eradicated idolatry; Jehoahaz re-entrenched it. The stark difference underscores that wholehearted obedience brings blessing (Deuteronomy 28:1-14), while partial or false worship invites curse (vv. 15-68). Consequences Shared with Other Evil Kings • Military attrition: from 50,000 soldiers to “only fifty horsemen, ten chariots, and ten thousand foot soldiers” (2 Kings 13:7). Similar depletion seen in Saul (1 Samuel 13:5-7) and Ahaz of Judah (2 Chron 28:5-8). • National oppression: “anger of the LORD burned… He delivered them continually into the hand of Hazael” (v. 3). Matches the repeated cycle in Judges 2:11-15. • No lasting dynasty renewal: though spared, the house of Jehu would end with Zechariah (2 Kings 10:30; 15:12). Covenantal Hope amid Persistent Evil • God’s mercy responds even to imperfect seeking (2 Kings 13:23): “the LORD was gracious… because of His covenant with Abraham, Isaac, and Jacob.” • This foreshadows the ultimate Deliverer who answers covenant promises despite human failure (Luke 1:72-75; Galatians 3:16). Jehoahaz stands as a mid-level example among evil kings: not as brazen as Ahab or Manasseh, yet entrenched in Jeroboam’s idolatry, bringing predictable judgment until divine compassion intervened when he briefly sought the Lord. |
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