2 Kings 3 2

2 Kings 3:2 kjv

And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made.

2 Kings 3:2 nkjv

And he did evil in the sight of the LORD, but not like his father and mother; for he put away the sacred pillar of Baal that his father had made.

2 Kings 3:2 niv

He did evil in the eyes of the LORD, but not as his father and mother had done. He got rid of the sacred stone of Baal that his father had made.

2 Kings 3:2 esv

He did what was evil in the sight of the LORD, though not like his father and mother, for he put away the pillar of Baal that his father had made.

2 Kings 3:2 nlt

He did what was evil in the LORD's sight, but not to the same extent as his father and mother. He at least tore down the sacred pillar of Baal that his father had set up.

2 Kings 3 verses

2 Kings 3 2 Meaning

King Jehoram of Israel, though he reigned after the profoundly wicked Ahab and Jezebel, still committed evil in the sight of the LORD. His distinguishing characteristic, which set his evil apart from that of his parents, was his specific action of removing the sacred pillar dedicated to Baal, an idolatrous monument his father, Ahab, had actively constructed and promoted. This suggests a less aggressive embrace of Baal worship compared to his parents, though it did not signify a true turning back to exclusive devotion to the LORD.

2 Kings 3 2 Context

2 Kings Chapter 3 primarily concerns the reign of Jehoram (or Joram), King of Israel. After his brother Ahaziah's brief and wicked reign (2 Ki 1:2), Jehoram ascended the throne in the northern kingdom. This chapter describes his military alliance with King Jehoshaphat of Judah and the King of Edom against the rebellious Moabites. It highlights the intervention of the prophet Elisha, who was instrumental in their victory. Verse 2 specifically characterizes Jehoram's religious disposition at the outset of his reign, distinguishing him from his deeply idolatrous parents, Ahab and Jezebel, whose policies had ingrained state-sponsored Baal worship throughout Israel. While Jehoram is still deemed to have "done evil," his removal of the Baal pillar signals a slight deviation from his parents' extreme religious practices, yet it doesn't indicate a complete return to Yahweh worship or eradication of all forms of idolatry in the northern kingdom (like the golden calves).

2 Kings 3 2 Word analysis

• He: Refers to Jehoram (also known as Joram), son of Ahab and King of Israel, who began his reign in Samaria.
• did evil: (Hebrew: ra’ - רַע). This standard biblical phrase describes actions and behaviors that are morally wicked, displeasing, or disobedient in the eyes of God. It implies a departure from the covenant stipulations and God's divine law. Though he removed a prominent idol, Jehoram's overall conduct did not align with God's righteousness, indicating his personal choices were still rooted in spiritual compromise and disobedience.
• in the sight of the LORD: This emphasizes God's divine standard and judgment. All human actions are open before God, who observes and evaluates them according to His holy character and commands. It's an affirmation that despite any human perception or political maneuvering, God's verdict on a king's reign is definitive and morally true.
• but not as his father and as his mother: This crucial distinction provides a significant nuance.
  • his father (Ahab): Ahab was arguably the most wicked king in Israel's history, whose evil was directly linked to actively introducing and promoting Baal worship (1 Ki 16:30-33; 1 Ki 21:25-26).
  • his mother (Jezebel): A Sidonian princess who ruthlessly advocated for Baal worship, persecuting prophets of the LORD and wielding immense influence over Ahab (1 Ki 18:19; 1 Ki 19:1-2).
  • This phrase indicates Jehoram's wickedness, while still profound, was not as extreme or zealous in its promotion of specific foreign idolatry (Baalism) as his parents were.
• for he put away: This action highlights a tangible step taken by Jehoram. "Put away" implies removing or getting rid of something offensive. This suggests a break, however limited, from a prior practice.
• the sacred pillar of Baal: (Hebrew: maṣṣebah - מַצֵּבָה). This term refers to a standing stone or pillar. While sometimes used innocently for memorials, in the context of Canaanite worship (especially for Baal and Asherah), these were idolatrous symbols, often associated with phallic worship or dedicated to a pagan deity. The removal of this pillar implies Jehoram dismantled a central element of Baal worship in Israel.
• which his father had made: This highlights Ahab's personal responsibility in establishing this form of state-sponsored Baal idolatry. By dismantling something his father instituted, Jehoram distanced himself from the intensity of Ahab's particular brand of wickedness. The distinction shows a lessening of explicit patronage of the cult of Baal by the state, rather than a full turning away from idolatry in general (e.g., Jeroboam's calves were still present).

2 Kings 3 2 Bonus section

• Partial Reform, Not Full Repentance: Jehoram's action marks a strategic and specific break from the aggressive Baalism of his parents, perhaps to mollify a populace tired of the religious conflicts and drought brought by Baal worship, or acknowledging the political benefits of aligning more with Yahwistic traditions to secure alliances (like with Jehoshaphat of Judah). However, it does not imply a thorough spiritual cleansing or a personal commitment to the LORD, as evidenced by the persistence of Jeroboam's golden calves and the ongoing assessment that he "did evil."
• Contrast with Southern Kingdom Reforms: The reforms of Kings like Hezekiah (2 Ki 18:3-6) and Josiah (2 Ki 23:4-20) in Judah were far more comprehensive, involving the destruction of high places, Asherah poles, and other pagan practices, often accompanied by a renewed focus on the Mosaic Law and the Jerusalem temple. Jehoram's action in 2 Kings 3:2, by contrast, is very limited, targeting only the primary symbol of Ahab's unique brand of apostasy rather than Israel's fundamental sin of not worshipping at Jerusalem.
• Focus on the "Pillar of Baal": The specific mention of the "sacred pillar of Baal" (maṣṣebah) is significant. This particular object symbolized the foreign, syncretistic religion introduced by Jezebel, aiming to supplant Yahwism. Its removal represents a rejection of this specific cult, but not necessarily of the long-standing golden calf worship in Bethel and Dan, which was considered the "sin of Jeroboam" and fundamental to the northern kingdom's idolatry. This nuanced approach highlights the layers of religious rebellion present in Israel.

2 Kings 3 2 Commentary

2 Kings 3:2 provides a nuanced assessment of King Jehoram of Israel, illustrating that not all evil is equal in intensity, though it remains "evil" in God's eyes. His primary deviation from the deep apostasy of his parents, Ahab and Jezebel, was the removal of the sacred pillar of Baal, an act signaling a partial retreat from the extreme state-sponsored Baal worship that characterized their reign. This reform, while notable, did not constitute a return to covenant fidelity or eradication of other idolatries, such as the golden calves introduced by Jeroboam I. It was more likely a pragmatic political move, perhaps influenced by the powerful prophetic ministry of Elisha or public dissatisfaction with the consequences of Ahab's aggressive Baalism (e.g., the famine under Elijah). Therefore, while Jehoram's evil was less egregious than his parents' in form and degree concerning Baal, his heart was not fully committed to the LORD, demonstrating that a mere removal of certain idols is insufficient without genuine repentance and wholehearted devotion to God.