Introduction to 2 Kings

Second Kings is about truth versus falsehood, played out on an international scale. The book opens with the Prophet Elijah being taken to heaven in a chariot of fire and Elisha succeeding him (2 Kgs 2; compare 1 Kgs 19:19–21). The stories of these prophets are intertwined with accounts of the kings of Israel and Judah. Both kingdoms are heading toward disaster. In the northern kingdom of Israel, the kings persistently support idolatry. The southern kingdom of Judah fares only slightly better. Two kings—Hezekiah and Josiah—try to turn the people from idolatry (2 Kgs 18:3–6; 23:1–25), but their reforms are short lived (21:2–9; 23:32, 37).

Background

The books of 1–2 Kings—along with Joshua, Judges, and 1–2 Samuel—interpret Israel’s history in light of the book of Deuteronomy, showing how God’s people are blessed when they follow their covenant (contract) with Yahweh and how they are cursed when they break it. In 2 Kings, this is seen in a recurring formula that evaluates each king on the basis of whether he does good or evil in the eyes of Yahweh. Evil is characterized by idolatry, improper worship, and rejecting Yahweh for other gods (e.g., 13:2; 21:1–9). Doing good means taking action against idolatry, following Yahweh’s law, and supporting proper worship (e.g., 10:28–30; 18:3–6; 23:21–25).

Second Kings begins in 852 bc and marks the period of Israel’s history when people and events mentioned in the Bible can be confirmed by other sources. For example, Moab’s rebellion against Israel (ch. 3) is known from a Moabite inscription; an Assyrian obelisk depicts the Israelite king Jehu (chs. 9–10 paying tribute; and a Hebrew inscription confirms Hezekiah’s work on Jerusalem’s water system (20:20).

For most of 2 Kings, the historical backdrop is the imminent threat posed by the powerful Assyrian Empire. Second Kings depicts how Israel and Judah are subjected to Assyrian rule. During this period, those who opposed Assyria were brutally subdued, while others paid tribute to avoid the same fate. By the late seventh century bc, Assyrian power had waned, and Babylon took over as the imperial power in the region. This shift in the balance contextualizes Judah’s final years (chs. 23–25).

Nearly all the kings of Israel and Judah place their own agendas above Yahweh’s, leading the people into idolatry (e.g., 17:7–23; 21:10–15). Their actions catch up with them, and Yahweh uses foreign powers to bring judgment upon them. Assyria conquers the northern kingdom of Israel and deports its citizens (ch. 17). The southern kingdom of Judah is conquered by the Babylonians and its people, too, are exiled (chs. 24–25).

Structure

Second Kings begins partway through the second section (1 Kgs 12–2 Kgs 17) of the combined work of 1–2 Kings, which originally were a single literary unit (see the “Introduction to 1 Kings”). After Elijah’s ministry is handed off to his apprentice Elisha (in 852 bc), the remainder of the narrative focuses on the miraculous deeds of Elisha—including resurrection, feeding people during a famine, and a healing. This is interspersed with narratives about the kings of Israel and Judah. After Elisha’s death, there is brief coverage of the kings of Israel and Judah until 722 bc, when the Assyrians conquer Israel. The third section (chs. 18–25) focuses on the southern kingdom of Judah until, in 586 bc, the Babylonians destroy Jerusalem and destroy Yahweh’s temple.

Throughout 2 Kings, each king’s reign is described using a literary motif known as the regnal formula: King A died; King B took his place and ruled for so many years; King B did evil (or good) in the eyes of Yahweh; King B died; and King C took his place (e.g., 21:18–26). Some reigns are covered briefly, with little more than the regnal formula, while others are described with detailed narratives.

Outline

• From the end of Elijah’s ministry to the fall of Israel (1:1–17:41)

• From Hezekiah’s reign to the fall of Judah (18:1–25:30)

Themes

Second Kings cuts through the complications of politics and warfare to bring clarity via Yahweh’s perspective. There is evil, there is good, and there are those like Elisha who discern between the two. Yet, 2 Kings also shows us how gloomy life without God really is.

As we witness the demise of the nation Yahweh originally chose, we are prompted to decide what kind of people we will be. We must choose between false beliefs—in nations, gods, and ideologies—and belief in the truth of God’s ways.

Further Reading

The Historical Books

The Reforms of Josiah

The Babylonian Empire

Kings, First and Second Books of CLBD

Elisha the Prophet CLBD