2 Kings 13 4

2 Kings 13:4 kjv

And Jehoahaz besought the LORD, and the LORD hearkened unto him: for he saw the oppression of Israel, because the king of Syria oppressed them.

2 Kings 13:4 nkjv

So Jehoahaz pleaded with the LORD, and the LORD listened to him; for He saw the oppression of Israel, because the king of Syria oppressed them.

2 Kings 13:4 niv

Then Jehoahaz sought the LORD's favor, and the LORD listened to him, for he saw how severely the king of Aram was oppressing Israel.

2 Kings 13:4 esv

Then Jehoahaz sought the favor of the LORD, and the LORD listened to him, for he saw the oppression of Israel, how the king of Syria oppressed them.

2 Kings 13:4 nlt

Then Jehoahaz prayed for the LORD's help, and the LORD heard his prayer, for he could see how severely the king of Aram was oppressing Israel.

2 Kings 13 verses

2 Kings 13 4 Meaning

2 Kings 13:4 states that Jehoahaz, despite his sin, earnestly pleaded with the Lord in the face of intense oppression by Aram, and the Lord graciously heard his plea. God intervened not because of Jehoahaz’s righteousness or Israel’s worthiness, but because He deeply observed and was moved by the severe suffering and affliction that the kingdom of Israel was enduring at the hands of the Aramean king. This verse reveals God’s unwavering compassion and responsiveness to the distress of His covenant people, even in their persistent apostasy.

2 Kings 13 4 Context

2 Kings chapter 13 opens by detailing the twenty-three-year reign of Jehoahaz, the son of Jehu, over Israel in Samaria. Like previous kings of Israel, he "did evil in the sight of the Lord" and "followed the sins of Jeroboam the son of Nebat, which he made Israel sin." This pervasive idolatry, particularly the worship of golden calves at Bethel and Dan, consistently provoked God's wrath. As a consequence, God allowed Hazael, the king of Aram (Syria), to severely oppress Israel. This oppression was so crushing that Israel's military forces were drastically reduced to a mere fifty horsemen, ten chariots, and ten thousand foot soldiers. Verse 4 occurs at the climax of this national distress, where Israel's military might has crumbled, symbolizing their utter helplessness and dependence on external powers or, ultimately, on God. In this moment of severe vulnerability and suffering, the king, Jehoahaz, who was personally wicked, turned to the Lord out of sheer desperation, reflecting a pattern often seen in the book of Judges where cycles of apostasy, oppression, and cries for deliverance led to God's intervention.

2 Kings 13 4 Word analysis

• Then: Waw-consecutive structure in Hebrew indicates a sequential action, following the previous verses detailing Jehoahaz's wickedness and Israel's oppression. It marks a pivot point, introducing a significant new development.
• Jehoahaz: Hebrew יְהוֹאָחָז (Yeho'achaz), meaning "Yahweh has grasped," or "Yahweh holds." This name is ironically significant, as his personal conduct was not devoted to the Lord, yet God still "held" onto him and Israel, demonstrating His covenant faithfulness despite their sin.
• sought the favor of the Lord: Hebrew חִלָּה אֶת־פְּנֵי יְהוָה (khillah et-penei YHWH).
  • חִלָּה (khillah): Piel stem of the verb חלה (khalah), meaning "to be sick," "to weaken," "to be diseased," or in the Piel, "to make sick," "to entreat," "to supplicate earnestly," "to make appeal." Here, it signifies a deeply earnest, almost agonizing plea or petition, a desperate attempt to gain favor. It implies humility and a sense of need so profound that it borders on being "sick" or "broken." This wasn't merely a casual prayer, but a fervent supplication born of distress.
  • אֶת־פְּנֵי יְהוָה (et-penei YHWH): "the face of the Lord." To "seek the face of the Lord" is an idiom for seeking His presence, His attention, His favor, His direction, or His help. It implies a direct appeal to God Himself. This phrase emphasizes seeking God personally, not merely performing a ritual.
  • Significance: Despite Jehoahaz's moral failings, his deep distress led him to appeal to the true God, Yahweh, rather than to the Baals or golden calves he typically worshipped. This is not necessarily full repentance from idolatry, but a pragmatic turning to the only true source of help when all else failed. It highlights Yahweh as the only true and effective source of help for Israel. This stands as a polemic against reliance on idols or human military might.
• and the Lord listened to him: וַיִּשְׁמַע יְהוָה אֵלָיו (vayishma YHWH elav).
  • וַיִּשְׁמַע (vayishma): "And He heard." This is immediate and definite, showcasing God’s direct responsiveness.
  • אֵלָיו (elav): "to him." Indicates that God specifically paid attention to Jehoahaz's individual plea.
  • Significance: God’s immediate response underscores His attribute of being a prayer-hearing God, available even to the unfaithful. It speaks volumes about God's grace and patience with Israel, who continually strayed yet found mercy when they called out in distress. This directly contrasts with false gods who are deaf and unresponsive.
• for He saw: כִּי רָאָה (ki ra'ah).
  • כִּי (ki): "for," "because," "indeed." Introduces the divine reason or basis for God's action. It clearly states that God’s response was not primarily due to Jehoahaz’s piety (which was lacking), but due to God's own perception and character.
  • רָאָה (ra'ah): "He saw," "He observed," "He perceived." This implies God's deep awareness and full understanding of the situation. God's seeing is not passive; it precedes and prompts His compassionate action. It implies sympathetic observation.
• the oppression of Israel: אֶת־לַחַץ יִשְׂרָאֵל (et-lachats Yisrael).
  • לַחַץ (lachats): "oppression," "distress," "pressure," "affliction." This term conveys severe and pervasive pressure, as if being squeezed or crushed. It is used elsewhere to describe extreme distress (e.g., in the time of the Judges).
  • יִשְׂרָאֵל (Yisrael): Israel. Not just Jehoahaz, but the entire nation. God sees the collective suffering of His people.
• how the king of Aram oppressed them: אֲשֶׁר לְחָצָם מֶלֶךְ אֲרָם (asher lechatsem melekh Aram). This repetition of "oppressed" emphasizes the relentless and intense nature of the suffering and identifies the specific agent of the suffering.
  • מֶלֶךְ אֲרָם (melekh Aram): "king of Aram." Specifically, this refers to Hazael, a powerful adversary mentioned in 2 Kings 13:3, highlighting the scale of the threat. This again emphasizes that Yahweh’s compassion transcends political and military realities, demonstrating His ultimate sovereignty over all earthly rulers and kingdoms, including those hostile to Israel.

2 Kings 13 4 Bonus section

This verse highlights a crucial principle repeatedly seen in Scripture: while God judges sin, His compassionate nature often prompts relief from suffering when His people turn to Him, even imperfectly. It doesn't mean their sin is overlooked or repentance isn't eventually required, but that His mercy is readily available to mitigate distress. This acts as an "outstretched hand" to provoke genuine repentance. It serves as a reminder that God’s covenant with Israel was not contingent upon their perfection but rooted in His steadfast love. This also sets the stage for a period of temporary relief for Israel, a brief "light in the darkness," before they again stray, reinforcing the cyclical nature of sin, suffering, and divine rescue in Israel's history as depicted especially in Judges.

2 Kings 13 4 Commentary

2 Kings 13:4 is a profound declaration of God's character and His unchanging commitment to His covenant people, even when they consistently violate the terms of that covenant. It reveals a God whose compassion (Hebrew: rachamim) and faithful love (hesed) transcend strict legalism. Jehoahaz and Israel were deep in idolatry, yet their cry of desperation, however imperfect or self-serving in its immediate motivation, elicited an immediate divine response. God's intervention was rooted in His perception of their intense suffering ("He saw the oppression"), rather than in their moral purity. This verse exemplifies a key theological theme: God's mercy is often displayed in times of great human need, not just human worthiness. It confirms that God is indeed Yahweh, the God who sees, hears, and acts on behalf of His people when they call upon Him in distress, underscoring His sovereignty over geopolitical forces like Aram. It suggests that even the weakest, most desperate plea, uttered amidst national ruin and personal unrighteousness, can penetrate the divine ear, revealing that divine grace often overrules divine justice in the interest of preserving the covenant line and fulfilling His larger purposes.