2 Kings 13:23

2Ki 13:23 And the LORD was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet.

Ver. 23. Because of his covenant.] Whereby God had made himself a voluntary debtor to his people. Who might now well say, Non sum dignus, Domine, sed sum indigus, I am no way worthy of thy help, but I am in extreme need of it. And again, Ego admisi unde tu damnare potes me, sed non amisisti unde tu salvare potes me, {a} My destruction is of myself, but of thee is my help.

{a} August.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 13:23. The Lord had compassion, and would not destroy them as yet — The several expressions, of nearly the same import, used in this verse, call upon us to admire the triumphs of divine goodness in the deliverance of such a provoking people. He foresaw they would destroy themselves at last; but, as yet, he would reprieve them, and give them space to repent. The slowness of God’s processes against sinners must be construed to the advancement of his mercy, not the impeachment of his justice. Neither cast them from his presence as yet — From the land of Canaan, to which the peculiar presence of God, and his public and solemn worship, were now confined.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:23 Despite Israel’s continued infidelity, God remained faithful to his covenant with Abraham (Gen 12:1-3; 13:15-17; 15:18-20; 17:6-8). By listing Abraham, Isaac, and Jacob, the writer emphasizes Israel’s spiritual identity with the Lord and its possession of the land of promise (see Gen 50:24; Exod 3:6, 15-16; 6:3, 6-8; Deut 6:10; 9:5; 34:4).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, until their sins were come to a full measure, and there was no more hope of amendment.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 23. And the Lord was gracious unto them] ויחן vaiyachon, he had tender affection for them, as a husband has for his wife, or a father for his own children.

And had compassion on them] וירחמם vairachamem, his bowels yearned over them; he felt for them, he sympathized with them in all their distress: Therefore are my bowels troubled; I will surely have mercy upon him, saith the Lord, Jer 31:20.

And had respect unto them] ויפן vaiyiphen, he turned face towards them, he received them again into favour; and this because of his covenant with their fathers: they must not be totally destroyed; the Messiah must come from them, and through them must come that light which is to enlighten the Gentiles, and therefore he would not make an entire end of them.

Neither cast he them from his presence as yet.] But now they are cast out from his presence; they have sinned against the only remedy for their souls. They sit in darkness and the shadow of death; the veil is upon their face; but if they yet turn to the Lord, the veil shall be taken away.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(23) And the Lord was gracious.—The verse is a remark of the compiler’s, as is evident from the style, the reference to the Covenant, and the expression “as yet,” or rather, until now—i.e., the day when he was writing, and when the northern kingdom had finally perished.

Had respect.—Turned.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. And [R.V. But] the Lord was gracious unto them] Cf. for the sentiment, Mal_3:6, ‘I am the Lord, I change not; therefore ye sons of Jacob are not consumed.’

as yet] The writer of Kings was living at the time of the captivity. He therefore knew that the grace and compassion had been shewn in vain, and that the kingdom of Israel had at last been utterly destroyed.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The writer regards the captivity of Israel as God’s “casting them out of His sight” (see 2Ki 17:18, 2Ki 17:20); and notes that this extreme punishment, though deserved, was by God’s mercy not allowed to fall on them as yet.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Time. Long before the captivity of Babylon, the Israelites had been led captives, to return no more in a body. Some stragglers mixed with the Jews, and inhabited the country under that appellation. It would seem that this was written before the overturning of the kingdom of Israel. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

From his presence, i.e. from the land of Canaan, to which the presence and public and solemn worship of God was confined.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

23. As yet — There was a tender sympathy which bound Jehovah to the covenant people with whose backslidings he had borne so long, and yet he shows compassion.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the Lord was gracious unto them, and had compassion on them. Even in his wrath God, thinketh upon mercy." While he was still punishing Israel by the sword of Hazael, he was yet careful not to make a full end, not to allow the affliction to proceed too far. He still preserved the nation, and kept it in being. And had respect unto themi.e. "considered them kept them in his mind did not permit them to slip out of his recollectionbecause of his covenant with Abraham, Isaac, and Jacob. God"s covenant with Abraham, Isaac, and Jacob was a covenant of mercy. By it he had pledged himself to multiply their seed, to be their God, and the God of their seed after them, and to give to their seed the whole land of Canaan for an everlasting possession. (Gen_17:4-8, etc.) This covenant bound him to extend his protection over the people of Israel so long as they had not utterly and entirely cast off their allegiance. (comp. 2Ki_17:7-18) And would not destroy them. They were "persecuted, but not forsaken; cast down, but not destroyed". (2Co_4:9) The national life might seem to hang by a thread, but the thread had not snapped. Neither east he them from his presence as yet. The writer has it in his mind that ultimately they were cast away, rejected, removed out of God"s sight; (2Ki_17:18, 2Ki_17:20, 2Ki_17:23) but it was not "as yet there was still an interval of a century, or a little more, before the blow fell, and the nation of the ten tribes ceased to exist.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Had compassion - The slowness of God's process against sinners even when they remain impenitent must be construed to the advantage of his mercy, not the impeachment of his justice.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.