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
The phrase "sought the favor" comes from the Hebrew root "ḥālal," which means to entreat or to seek earnestly. This indicates a sincere and humble approach by Jehoahaz, the king of Israel, acknowledging his dependence on God. Historically, this reflects a period when Israel was under severe threat from external forces, particularly the Arameans. Jehoahaz's action is significant as it demonstrates a turning point where a leader recognizes the need for divine intervention, a theme recurrent throughout the Old Testament where God’s people return to Him in times of distress.

and the LORD listened to him
The Hebrew word for "listened" is "šāmaʿ," which implies not just hearing but responding favorably. This highlights the responsiveness of God to the genuine cries of His people. In the broader scriptural context, it underscores the covenant relationship between God and Israel, where God remains faithful even when His people falter. This is a powerful reminder of God’s grace and mercy, emphasizing that He is always ready to listen and act when His people turn back to Him with sincere hearts.

for He saw the oppression of Israel
The term "oppression" is derived from the Hebrew "lāḥaṣ," meaning pressure or distress. This word paints a vivid picture of the suffering and hardship faced by Israel under the domination of the Arameans. Historically, this period was marked by military defeats and subjugation, which were often seen as consequences of Israel's disobedience to God. Yet, God’s awareness of their plight shows His compassion and concern for His people’s suffering, reinforcing the biblical theme that God is a just and caring ruler who is moved by the afflictions of His people.

how the king of Aram was oppressing them
The "king of Aram" refers to the rulers of the Aramean kingdom, a persistent adversary of Israel during this era. The historical context here is crucial, as it was a time of frequent conflicts between Israel and Aram, with the latter often having the upper hand. This phrase not only identifies the source of Israel's suffering but also serves as a backdrop for God’s deliverance. It reminds readers of the cyclical nature of Israel’s history, where periods of oppression often led to repentance and divine rescue, illustrating God’s sovereignty over nations and His ultimate control over history.

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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