2 Kings 8:29
So King Joram returned to Jezreel to recover from the wounds that the Arameans had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.
Sermons
Two Kings of JudahJ. Orr 2 Kings 8:16-29
Kinghood: the Conventional and the TrueD. Thomas, D. D.2 Kings 8:25-29














Thirty and two years old was he [Jehoram] when he began to reign, etc. This is a short fragment of a king's history - the history of Jehoram. Brief as it is, it contains many practical truths.

I.THAT PIETY IS NOT NECESSARILY HEREDITARY. Parents, as a rule, transmit their physical and intellectual qualities to their children, but not their moral characters. Jehoram was a bad man and a wicked king, but he was the son of Jehoshaphat, who was a man of distinguished piety, and reigned wisely and beneficently over Israel for twenty-five years. Of him it was said that "the more his riches and honor increased the more his heart was lifted up in the ways of the Lord" (2 Chronicles 17:5, 6). He caused the altars and places of idolatry to be destroyed, and the knowledge of the Lord to be diffused throughout the kingdom, and the places of ecclesiastical and judicial authority to be well rifled (2 Chronicles 17:9). But how different was his son! One of the first acts of his government was to put to death his six brothers, and several of the leading men of the empire. It is here said that "he walked in the way of the kings of Israel, as din the house of Ahab: He regulated his conduct by the infamous "house of Ahab," and not by the religions house of his father. He was in truth a murderer, an idolater, and a persecutor. But whilst piety is not necessarily hereditary - not necessarily, because children are moral agents - what then? Are parents to do nothing to impart all that is good in their character to their children? Undoubtedly, no! They are commanded to "train up a child in the way it should go" when it is young. And where their power is rightly employed, there is, if not invariable, yet general, success. Where the children of godly parents turn out to be profligate and corrupt, as a rule some defect may be found in the parental conduct. How often eminent ministers of the gospel, and in the main good men, are guilty of neglecting, to a greater or less extent, the parental oversight and religions training of their children. Even in the life of Jehoshaphat we detect at least two parental defects.

1. In permitting his son to form unholy alliances. This good man, Jehoshaphat, formed a league with Ahab against Syria, contrary to the counsel of Micaiah (2 Chronicles 18.). For this the Prophet Jehu censured him severely. In consequence of this alliance his son married the daughter of this infamous Ahab, and the matrimonial connection with such a woman, idolatrous, corrupt, and the daughter of Jezebel, had, no doubt, a powerful influence in deteriorating his moral character.

2. In granting his son too great an indulgence. He raised him to the throne during his own lifetime. He took him into royal partnership too soon, and thus supplied him with abundant means to foster his vanity and ambition. Ah, me! how many parents ruin their children forever by over indulgence!

II. THAT IMMORAL KINGS ARE NATIONAL CURSES. What evils this man brought upon his country. It is said that "in his days Edom revolted from under the hand of Judah, and made a king over themselves. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents," etc. Through him the kingdom of Judah lost Edom, which "revolted" and became the determined enemy of Judah ever afterwards (Psalm 137:7), Libnah, too, "revolted at the same time," This was a city in the south-western part of Judah assigned to the priests, and a city of refuge. But these revolts are but specimens of the tremendous evils that this immoral man Brought upon the kingdom. It has always been so. Wicked kings, in all ages, have been the greatest curses that have afflicted the human race. God said to Israel of old, "I gave thee a king in mine anger" (Hosea 13:11). And the gift, on the whole, it must be confessed, has been a curse to mankind; and that because few men who have attained the position have been divinely royal in intellect, in heart, in thoughts, in aims, in sympathies. What does Heaven say of wicked kings? "As a roaring lion, and a raging bear; so is a wicked ruler over the poor people." When will the world have true kings? - such a king as is described in the Book of Proverbs, as one "that sitteth in the throne of judgment," and who "scattereth away all evil with his eyes"? He is one who sees justice done. He does not rule for the interest of a class, but for the good of all. His laws are equitable. Partialities and predilections which govern plebeian souls have no sway over him,

"He's a king,
A true right king, that dare do aught save wrong,
Fears nothing mortal but to be unjust;
Who is not blown up with the flattering puffs
Of spongy sycophants; who stands unmoved,
Despite the jostling of opinion."

III. THAT DEATH IS NO RESPECTER OF PERSONS.

I. Death does not respect a man's position, however high. "And Jehoram slept with his fathers, and was buried." Jehoram was a king, yet death struck him down, and he was buried with his fathers. Palaces are as accessible to death as paupers' huts. Attempted resistance in the former, however skillfully organized, would be as futile as in the latter. Death cares nothing for kings; crowns, diadems, scepters, courtiers, and pompous pageantries are only as dust in his icy glance.

2. Death does not respect a man's character, however vile. Jehoram was a bad man, and utterly unfit to die; but death waits not for moral preparation. When we remember what evils wicked men, especially wicked kings, work in the world, death must be regarded as a beneficent messenger. The psalmist saw mercy in the destruction of despots. He "overthrew Pharaoh and his host in the Red Sea: for his mercy endureth forever." "To him which smote great kings, and slew famous kings: for his mercy endureth forever" (Psalm 136.). There is mercy for the race in their destruction. When such demons in human flesh are cut down, the world breathes more freely, a load is rolled from its heart, obstacles are swept from its path of progress. When the Pharaohs are overwhelmed, the human Israel can march on to promised lands.

CONCLUSION. Parents, cultivate personal religion, and endeavor with all earnestness to transmit it to your children. Kings, seek to understand and to embody the ideal of true kingship, be royal in moral character. All, stand in readiness for the approach of death. - D.T.

In the twelfth year of Joram.
Looking at King Ahaziah, as here sketched, two points strike our attention.

I. A KING BY PHYSICAL HEREDITY. This man came from the lineage of kings.

1. This arrangement is not Divine. All that can be said is that God permitted, not ordained their existence.

2. This arrangement is absurd. That a man should become a ruler because of his birth is an outrage on common sense. They only will be future kings who are royal in character, in intelligence, and philanthropy. The greatest man of the community will become its king. What is called loyalty is a debased and selfish flunkeyism, not a devout homage for the good. Are we not commanded to "honour the king"? Yes, but it is implied that he is honour-worthy. Are we to honour such men as Henry VIII., Charles II., and other such monarchical monsters, which, alas! abound in history? No; denounce them, hurl them from their thrones.

II. A MONSTER BY MORAL DESCENT. He was the descendant of one of the most ruthless and most corrupt of that Hebrew people who were fast "filling up the measure of their iniquities." This man, like the offspring of all wicked parents, would inherit the spirit, imbibe the principles, and imitate the example of his parents.

(D. Thomas, D. D.).

People
Ahab, Ahaziah, Aram, Athaliah, Ben, Benhadad, Ben-hadad, David, Edomites, Elisha, Gehazi, Hadad, Hazael, Israelites, Jehoram, Jehoshaphat, Jezreel, Joram, Omri, Syrians
Places
Damascus, Edom, Jerusalem, Jezreel, Libnah, Ramah, Ramoth-gilead, Samaria, Syria, Zair
Topics
Ahab, Ahaziah, Ahazi'ah, Aram, Arameans, Battle, Bowmen, Fighting, Fought, Hazael, Haz'ael, Healed, Ill, Inflicted, Jehoram, Jeho'ram, Jezreel, Jizreel, Joram, Judah, Ramah, Ramoth, Recover, Returned, Sick, Smite, Syria, Syrians, Turneth, Wounded, Wounds
Outline
1. The Shunammite, having left her country seven years, to avoid the famine,
5. for Elisha's miracle's sake has her land restored by the king.
7. Hazael Murders Ben-Hadad and succeeds him
16. Jehoram's wicked reign in Judah
20. Edom and Libnah revolt
23. Ahaziah succeeds Jehoram
25. Ahaziah's wicked reign
28. He visits Joram, being wounded, at Jezreel

Dictionary of Bible Themes
2 Kings 8:29

     5976   visiting

2 Kings 8:16-29

     5366   king

2 Kings 8:28-29

     7245   Judah, kingdom of

Library
The Story of Hazael
'So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die. 11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12. And Hazael said,
Alexander Maclaren—Expositions of Holy Scripture

Hazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel
George Milligan—Men of the Bible; Some Lesser-Known

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

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

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

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most
John Charles Ryle—The Upper Room: Being a Few Truths for the Times

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply
Alfred Edersheim—Sketches of Jewish Social Life

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head
Thomas Watson—A Body of Divinity

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 8:29 NIV
2 Kings 8:29 NLT
2 Kings 8:29 ESV
2 Kings 8:29 NASB
2 Kings 8:29 KJV

2 Kings 8:29 Bible Apps
2 Kings 8:29 Parallel
2 Kings 8:29 Biblia Paralela
2 Kings 8:29 Chinese Bible
2 Kings 8:29 French Bible
2 Kings 8:29 German Bible

2 Kings 8:29 Commentaries

Bible Hub
2 Kings 8:28
Top of Page
Top of Page