And he did evil in the sight of the LORD, but not as his father and mother had done. He removed the sacred pillar of Baal that his father had made. He did evil in the sight of the LORDThis phrase sets the moral and spiritual tone for the reign of Jehoram, the king of Israel. The Hebrew word for "evil" is "ra," which often denotes actions that are morally wrong or harmful. In the context of the Old Testament, doing evil "in the sight of the LORD" implies a direct violation of God's commandments and a failure to uphold the covenant relationship with Him. This phrase serves as a reminder of the importance of aligning one's actions with God's will, as perceived through the lens of the Law and the Prophets. but not like his father and mother
This comparison to his parents, Ahab and Jezebel, is significant. Ahab and Jezebel are infamous for their promotion of Baal worship and their opposition to the prophets of Yahweh. The phrase suggests a relative improvement in Jehoram's reign, indicating that while he did not fully turn to God, he did not perpetuate the same level of idolatry and wickedness as his parents. This highlights the potential for incremental reform and the importance of each generation making choices that can lead to a closer relationship with God. he removed the pillar of Baal
The "pillar of Baal" refers to a physical representation or symbol of the Canaanite god Baal, often associated with fertility and storms. The removal of such a pillar indicates a step towards eradicating idolatry from Israel. This action, though not a complete return to the worship of Yahweh, signifies a partial acknowledgment of the need to distance the nation from foreign gods. It reflects the ongoing struggle within Israel to maintain religious purity and fidelity to the covenant with Yahweh. that his father had made
This phrase underscores the generational impact of idolatry and the responsibility of leaders to correct the sins of their predecessors. Ahab's construction of the pillar of Baal was a direct affront to the worship of Yahweh and contributed to the spiritual decline of Israel. Jehoram's decision to remove it, albeit not fully turning to God, represents an attempt to break away from the sinful legacy of his father. It serves as a reminder of the power of repentance and the possibility of change, even when complete reform is not achieved. Persons / Places / Events 1. Jehoram (Joram)The king of Israel, son of Ahab and Jezebel. He is noted for doing evil in the sight of the LORD, though not to the extent of his parents. 2. AhabJehoram's father, a former king of Israel known for his idolatry and promotion of Baal worship. 3. JezebelJehoram's mother, infamous for her role in promoting Baal worship and opposing the prophets of the LORD. 4. BaalA Canaanite deity whose worship was introduced and promoted in Israel by Ahab and Jezebel. 5. Sacred PillarAn object associated with Baal worship, which Jehoram removed, indicating a partial reform. Teaching Points Partial Obedience is InsufficientJehoram's removal of the sacred pillar of Baal shows a step towards reform, but his continued evil indicates that partial obedience to God is not enough. True repentance requires a complete turning away from sin. Influence of Family and EnvironmentJehoram's actions were influenced by his parents, Ahab and Jezebel. This highlights the importance of godly influences and the potential impact of ungodly ones. God's Standard of RighteousnessThe phrase "in the sight of the LORD" reminds us that God's standard is the ultimate measure of righteousness, not human comparisons or standards. The Danger of CompromiseJehoram's reign illustrates the danger of compromising with sin. While he removed some elements of idolatry, he did not fully commit to the LORD, leading to continued evil. Bible Study Questions 1. What does Jehoram's partial removal of Baal worship teach us about the nature of true repentance and obedience to God? 2. How can the influence of family and upbringing impact our spiritual decisions, and what steps can we take to ensure we follow God's path? 3. In what ways do we sometimes compare our actions to others rather than to God's standards, and how can we align ourselves more closely with His expectations? 4. What are some modern-day "sacred pillars" or compromises that we might need to remove from our lives to fully commit to God? 5. How can we ensure that our reforms and changes in life are complete and not just partial, as seen in Jehoram's example? Connections to Other Scriptures 1 Kings 16:30-33Provides background on Ahab's reign and his introduction of Baal worship, setting the stage for Jehoram's actions. 2 Kings 10:18-28Describes Jehu's complete eradication of Baal worship, contrasting Jehoram's partial reforms. Exodus 20:3-5The commandment against idolatry, highlighting the seriousness of Jehoram's actions in the eyes of the LORD. Deuteronomy 12:3Instructions to destroy pagan altars and pillars, which Jehoram partially followed. People Ahab, Aram, Elijah, Elisha, Israelites, Jehoram, Jehoshaphat, Jeroboam, Mesha, Moabites, Nebat, ShaphatPlaces Edom, Kir-hareseth, Moab, SamariaTopics Aside, Baal, Ba'al, Column, Evil, Got, Image, Pillar, Rid, Sacred, Sight, Standing-pillar, Stone, Though, Turneth, WroughtDictionary of Bible Themes 2 Kings 3:2 4366 stones 2 Kings 3:2-3 8466 reformation Library Sight and Blindness
'Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. 9. And the man of God sent unto the king of Israel, saying, Beware that them pass not such a place; for thither the Syrians are come down. 10. And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. 11. Therefore the heart of the king of Syria was sore troubled for this thing; and he called …
Alexander Maclaren—Expositions of Holy ScriptureThe Minstrel
ELISHA needed that the Holy Spirit should come upon him to inspire him with prophetic utterances. "Holy men of God spake as they were moved by the Holy Ghost." We need that the hand of the Lord should be laid upon us, for we can never open our mouths in wisdom except we are under the divine touch. Now, the Spirit of God works according to his own will. "The wind bloweth where it listeth," and the Spirit of God operates as he chooseth. Elisha could not prophesy just when he liked; he must wait until …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 27: 1881 The Old Testament and Archeology
A century ago the student of the world's history found it exceedingly difficult, if not impossible, to paint for himself a clear picture of events antedating B.C. 400. Concerning earlier periods, he was, aside from the Old Testament, practically without records that could claim contemporaneousness with the events recorded. But, one hundred years ago, men had commenced to test every statement, be it historical, or scientific, or theological, by severe canons of criticism, and if it could not stand …
Frederick Carl Eiselen—The Christian View of the Old Testament Balak's Inquiries Relative to the Service of God, and Balaam's Answer, Briefly Considered.
"Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with, thousands of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression; the fruit of my body for the sin of my soul?--He hath shewed thee, 0 man, what is good: And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" As mankind are …
Andrew Lee et al—Sermons on Various Important Subjects 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 Testament 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 The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain …
Mildred Duff—The Bible in its Making 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 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 3:2 NIV2 Kings 3:2 NLT2 Kings 3:2 ESV2 Kings 3:2 NASB2 Kings 3:2 KJV
2 Kings 3:2 Commentaries
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