The Book of 2 Kings takes up recording the historical events of God’s people where the Book of 1 Kings leaves off. However, 2 Kings is more than just a compilation of the politically important or socially significant happenings in Israel and Judah. In fact, it is not as detailed a history as might be expected (three hundred years in only twenty-five chapters). Instead, 2 Kings is a selective history, one with a theological purpose. Therefore, the author selects and emphasizes the people and events that are morally and religiously significant. Second Kings presents God as the Lord of history. From history, this book establishes God’s providential working in and through the lives of His people for His redemptive purpose. It demonstrates the necessity of obedience to God’s covenant and the painful consequence of disobedience. Therefore, the Book of 2 Kings is not to be viewed as mere history, but as theology and lessons from history.
The message of 2 Kings is as relevant today as when it was written. God still controls human affairs. The nation, leader, or person who responds to and obeys the Lord will enjoy the benefits of their relationship with Him. Those who refuse and rebel will experience God’s discipline. Though people are sinful, God is the author of redemption, and He graciously forgives those who will repent and return to Him.
2 Kings 11:1 - Kings turns once again to the events in Judah. At the death of her son Ahaziah (10:25–29), Athaliah usurped the throne of Judah and attempted to protect her position by destroying the royal heirs. Among Judah’s rulers, she was the only reigning queen and the strongest proponent of Baal worship.
Second Kings picks up the tragic history of the “divided kingdom” with Ahaziah on the throne of Israel, while Jehoshaphat is ruling in Judah. As with 1 Kings, the narrative is difficult to follow. The author switches back and forth between the northern kingdom of Israel and the southern kingdom of Judah, tracing their histories simultaneously. There were nineteen regents in Israel, all of them bad. In Judah, there were twenty rulers, only eight of them good. Second Kings records the last ten kings in Israel, and the last sixteen rulers in Judah. Some of these twenty-six regents are only mentioned in a few verses, while whole chapters are devoted to others. Major attention is directed to those who either serve as a model of uprightness, or to those who illustrate why these nations eventually collapsed.
Contemplating the horror of the exile of God’s people, the author compiles 1 and 2 Kings to answer the looming question of why both the northern kingdom of Israel and the southern kingdom of Judah had been taken captive. He writes with a prophetic message, showing that this punishment by captivity to foreign pagan nations was the inevitable consequence of the persistent violation of God’s covenant with them. Kings was written to cause the exiles to reflect on their history and return to the Lord. Perhaps this prophetic perspective is one reason why it was included in the “earlier prophets” in the Hebrew Bible.
Contemplating the horror of the exile of God’s people, the author compiles 1 and 2 Kings to answer the looming question of why both the northern kingdom of Israel and the southern kingdom of Judah had been taken captive. He writes with a prophetic message, showing that this punishment by captivity to foreign pagan nations was the inevitable consequence of the persistent violation of God’s covenant with them. Kings was written to cause the exiles to reflect on their history and return to the Lord. Perhaps this prophetic perspective is one reason why it was included in the “earlier prophets” in the Hebrew Bible.
The words of the prophets in 2 Kings 2:16 indicate that the Holy Spirit (the “Spirit of the Lord”) sometimes transported Elijah from one location to another (see 1 Kin. 18:12). This is not unlike Acts 8:39, 40, where Philip is described as having a similar experience.
This was a difficult period in the history of God’s people, a time of great change and upheaval. There was struggle from within and pressure from without. The result was a dark moment in the history of God’s people: the collapse and eventual captivity of both nations.
This was a difficult period in the history of God’s people, a time of great change and upheaval. There was struggle from within and pressure from without. The result was a dark moment in the history of God’s people: the collapse and eventual captivity of both nations.
2 Kings 11:2–20 - In God’s providence, Joash had been concealed from the treachery of Athaliah. Through the skillful and quick organization of the priest Jehoiada, Joash was made Judah’s eighth ruler and Athaliah was put to death. 21 Jehoash is a variant spelling for Joash (v. 2).
The events covered in 2 Kings span a period of almost three hundred years. Second Kings records the turbulent experiences of God’s people from the reign of Ahaziah (the ninth king in the northern kingdom of Israel) around 853 b.c., through the fall of Israel to Assyria in 722 b.c., through the fall of Jerusalem and the deportation of Judah to Babylon in 586 b.c., and ends with the release of King Jehoiachin in 560 b.c. This was a difficult period in the history of God’s people, a time of great change and upheaval. There was struggle from within and pressure from without. The result was a dark moment in the history of God’s people: the collapse and eventual captivity of both nations.
The energizing spirit or power that enabled Elijah to prophesy was the Spirit of God (see 1 Sam. 10:6, 10 and 19:20, 23). Second Kings 2:9–16 then provides an interesting Old Testament parallel to Acts 1:4–9 and 2:1–4. Elijah went into heaven, Elisha sought the promise of empowerment to carry on his master’s ministry, and he received it. In a similar way, Jesus ascended, the disciples awaited the promise, and the Holy Spirit descended to empower them to carry on the work that their Lord began.
The energizing spirit or power that enabled Elijah to prophesy was the Spirit of God (see 1 Sam. 10:6, 10 and 19:20, 23). Second Kings 2:9–16 then provides an interesting Old Testament parallel to Acts 1:4–9 and 2:1–4. Elijah went into heaven, Elisha sought the promise of empowerment to carry on his master’s ministry, and he received it. In a similar way, Jesus ascended, the disciples awaited the promise, and the Holy Spirit descended to empower them to carry on the work that their Lord began.
The failure of the prophets, priests, and kings of God’s people points to the necessity of the advent of Christ. Christ Himself would be the ideal combination of these three offices. As a Prophet, Christ’s word far surpasses that of the great prophet Elijah (Matt. 17:1–5). Many of the miracles of Jesus were reminiscent of the wonders God did through Elijah and Elisha in 2 Kings. In addition, Christ is a Priest superior to any of those recorded in Kings (Heb. 7:22–27). Especially, 2 Kings vividly illustrates the need for Christ as our reigning King. When asked if He was King of the Jews, Jesus affirmed that He was (Matt. 27:11). However, Christ is a King greater than their greatest king (Matt. 12:42). The reign of each of the twenty-six rulers came to an end, but Christ will reign on the throne of David forever (1 Chr. 17:14; Is. 9:6), for He is “KING OF KINGS AND LORD OF LORDS” (Rev. 19:16).
Prayer: I loose the hounds of heaven against Jezebel (1 Kings 21:23). I rebuke and bind the spirits of witchcraft, lust, seduction, intimidation, idolatry, and whoredom connected to Jezebel. I release the spirit of Jehu against Jezebel and her cohorts (2 Kings 9:30–33). I command Jezebel to be thrown down and eaten by the hounds of heaven. I rebuke all spirits of false teaching, false prophecy, idolatry, and perversion connected with Jezebel (Rev. 2:20). I loose tribulation against the kingdom of Jezebel (Rev. 2:22). I cut off the assignment of Jezebel against the ministers of God (1 Kings 19:2). I cut off and break the powers of every word released by Jezebel against my life. I cut off Jezebel’s table and reject all food from it (1 Kings 18:19). I cut off and loose myself from all curses of Jezebel and spirits of Jezebel operating in my bloodline. I cut off the assignment of Jezebel and her daughters to corrupt the church. I rebuke and cut off the spirit of Athaliah that attempts to destroy the royal seed (2 Kings 11:1). I come against the spirit of Herodias and cut off the
assignment to kill the prophets (Mark 6:22–24). I rebuke and cut off the spirit of whoredoms (Hos. 4:12). I rebuke and cut off Jezebel and her witchcrafts in the name of Jesus (2 Kings 9:22). I rebuke and cut off the harlot and mistress of witchcrafts and break her power over my life and family (Nah. 3:4). I cut off witchcrafts out of the hands (Mic. 5:12). I overcome Jezebel and receive power over the nations (Rev. 2:26).
assignment to kill the prophets (Mark 6:22–24). I rebuke and cut off the spirit of whoredoms (Hos. 4:12). I rebuke and cut off Jezebel and her witchcrafts in the name of Jesus (2 Kings 9:22). I rebuke and cut off the harlot and mistress of witchcrafts and break her power over my life and family (Nah. 3:4). I cut off witchcrafts out of the hands (Mic. 5:12). I overcome Jezebel and receive power over the nations (Rev. 2:26).
