Joash was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name was Zibiah, of Beersheba. Joash did that which was right in Yahweh’s eyes all the days of Jehoiada the priest. Jehoiada took for him two wives, and he became the father of sons and daughters.
After this, Joash intended to restore Yahweh’s house. He gathered together the priests and the Levites, and said to them, “Go out to the cities of Judah, and gather money to repair the house of your God from all Israel from year to year. See that you expedite this matter.” However the Levites didn’t do it right away. The king called for Jehoiada the chief, and said to him, “Why haven’t you required of the Levites to bring in the tax of Moses the servant of Yahweh, and of the assembly of Israel, out of Judah and out of Jerusalem, for the Tent of the Testimony?” For the sons of Athaliah, that wicked woman, had broken up God’s house; and they also gave all the dedicated things of Yahweh’s house to the Baals.
So the king commanded, and they made a chest, and set it outside at the gate of Yahweh’s house. They made a proclamation through Judah and Jerusalem, to bring in for Yahweh the tax that Moses the servant of God laid on Israel in the wilderness. All the princes and all the people rejoiced, and brought in, and cast into the chest, until they had filled it. Whenever the chest was brought to the king’s officers by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the chief priest’s officer came and emptied the chest, and took it, and carried it to its place again. Thus they did day by day, and gathered money in abundance. The king and Jehoiada gave it to those who did the work of the service of Yahweh’s house. They hired masons and carpenters to restore Yahweh’s house, and also those who worked iron and bronze to repair Yahweh’s house. So the workmen worked, and the work of repairing went forward in their hands. They set up God’s house as it was designed, and strengthened it. When they had finished, they brought the rest of the money before the king and Jehoiada, from which were made vessels for Yahweh’s house, even vessels with which to minister and to offer, including spoons and vessels of gold and silver. They offered burnt offerings in Yahweh’s house continually all the days of Jehoiada.
But Jehoiada grew old and was full of days, and he died. He was one hundred thirty years old when he died. They buried him in David’s city among the kings, because he had done good in Israel, and toward God and his house.
Now after the death of Jehoiada, the princes of Judah came, and bowed down to the king. Then the king listened to them. They abandoned the house of Yahweh, the God of their fathers, and served the Asherah poles and the idols, so wrath came on Judah and Jerusalem for this their guiltiness. Yet he sent prophets to them, to bring them again to Yahweh, and they testified against them; but they would not listen.
The Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people, and said to them, “God says, ‘Why do you disobey Yahweh’s commandments, so that you can’t prosper? Because you have forsaken Yahweh, he has also forsaken you.’ ”
They conspired against him, and stoned him with stones at the commandment of the king in the court of Yahweh’s house. Thus Joash the king didn’t remember the kindness which Jehoiada his father had done to him, but killed his son. When he died, he said, “May Yahweh look at it, and repay it.”
At the end of the year, the army of the Syrians came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all their plunder to the king of Damascus. For the army of the Syrians came with a small company of men; and Yahweh delivered a very great army into their hand, because they had forsaken Yahweh, the God of their fathers. So they executed judgment on Joash.
When they had departed from him (for they left him very sick), his own servants conspired against him for the blood of the sons of Jehoiada the priest, and killed him on his bed, and he died. They buried him in David’s city, but they didn’t bury him in the tombs of the kings. These are those who conspired against him: Zabad the son of Shimeath the Ammonitess and Jehozabad the son of Shimrith the Moabitess. Now concerning his sons, the greatness of the burdens laid on him, and the rebuilding of God’s house, behold, they are written in the commentary of the book of the kings. Amaziah his son reigned in his place.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 6, 7, 11, 12, 13, 14, 16, 17, 19, 20, 21, 22, 24, 25, 27 Who was a faithful counselor, and governed him by…
Who was a faithful counselor, and governed him by the word of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27 2Ch 24:1 Joash [was] seven years old when he…
2Ch 24:1 Joash [was] seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name also [was] Zibiah of Beersheba.
Ver. 1. And he reigned forty years.] See 2Ki 12:1.
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His mother’s name also was Zibiah of Beersheba.] Whatever his mother was, his foster mother, his aunt Jehoshebah, did all the offices of a good mother to him; but he ill requited her in her son Zechariah. It is said of the Irish, {a} that the love of foster brothers amongst them far surpasses all the loves of all men.
{a} Camden’s Elisab.
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.
Matthew Poole 1685 · Public Domain On vv1, 5, 6, 7, 8, 9, 11, 14, 16, 17, 18, 20, 21, 22, 23, 25, 27 A great part of this chapter is explained on…
A great part of this chapter is explained on 2Ki 12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 15 This account of Joash's good beginnings we had as…
This account of Joash's good beginnings we had as it stands here Kg2 12:1, etc., though the latter part of this chapter, concerning his apostasy, we had little of there. What is good in men we should take all occasions to speak of and often repeat it; what is evil we should make mention of but sparingly, and no more than is needful. We shall here only observe, 1. That it is a happy thing for young people, when they are setting out in the world, to be under the direction of those that are wise and good and faithful to them, as Joash was under the influence of Jehoiada, during whose time he did that which was right. Let those that are young reckon it a blessing to them, and not a burden and check upon them, to have those with them that will caution them against that which is evil and advise and quicken them to that which is good; and let them reckon it not a mark of weakness and subjection, but of wisdom and discretion, to hearken to such. He that will not be counselled cannot be helped. It is especially prudent for young people to take advice in their marriages, as Joash did, who left it to his guardian to choose him his wives, because Jezebel and Athaliah had been such plagues, Ch2 24:3. This is a turn of life which often proves either the making or marring of young people, and therefore should be attended to with great care. 2. Men may go far in the external performances of religion, and keep long to them, merely by the power of their education and the influence of their friends, who yet have no hearty affection for divine things nor any inward relish of them. Foreign inducements may push men on to that which is good who are not actuated by a living principle of grace in their hearts. 3. In the outward expressions of devotion it is possible that those who have only the form of godliness may out-strip those who have the power of it. Joash is more solicitous and more zealous about the repair of the temple than Jehoiada himself, whom he reproves for his remissness in that matter, Ch2 24:6. It is easier to build temples than to be temples to God. 4. The repairing of churches is a good work, which all in their places should promote, for the decency and conveniency of religious assemblies. The learned tell us that in the Christian church, anciently, part of the tithes were applied that way. 5. Many a good work would be done that now lies undone if there were but a few active men to stir in it and to put it forward. When Joash found the money did not come in as he expected in one way he tried another way, and that answered the intention. Many have honesty enough to follow that have not zeal enough to lead in that which is good. The throwing of money into a chest, through a hole in the lid of it, was a way that had not been used before, and perhaps the very novelty of the thing made it a successful expedient for the raising of money; a great deal was thrown in and with a great deal of cheerfulness: they all rejoiced, Ch2 24:10. An invention to please people's humour may sometimes bring them to their duty. Wisdom herein is profitable to direct. 6. Faithfulness is the greatest praise and will be the greatest comfort of those that are entrusted with public treasure or employed in public business. The king and Jehoiada faithfully paid the money to the workmen, who faithfully did the work, Ch2 24:12, Ch2 24:13.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25 Joash was seven years old when he began to…
Joash was seven years old when he began to reign,.... This, and the following verse, are the same with Kg2 11:21. See Gill on Kg2 12:1. See Gill on Kg2 12:2.
.
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2 Chronicles 24:3
ch2 24:3
ch2 24:3
ch2 24:3And Jehoiada took for him two wives,.... Not for himself; he had a wife who was aunt to King Joash, and he had sons who were concerned with him in anointing him, Ch2 22:11 and was now upwards of one hundred years of age; but for the king, when he was at an age fit for marriage, he advised him to marry, and proposed wives to him, whom he thought would be agreeable; for, observing what mischief was done both in church and state through Jehoram's marrying Athaliah, he was desirous of preventing any such disagreeable marriage; and as the young king was in all things guided and directed by him, so he was in this; and no doubt they were good women he pitched upon, and proposed to the king; one of them was Jehoadan, Ch2 25:1, but the name of the other we know not:
and he begat sons and daughters; how many is not said, nor do we read of the names of any of them, but of Amaziah who succeeded him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 6, 7, 14, 15, 16, 17, 18, 20, 21, 22, 23, 25, 27 Joash takes care to repair the temple, ver. 1-14.…
Joash takes care to repair the temple, ver. 1-14. After Jehoiada's death, he sets up the worship of Baal again, tho' warned, ver. 15-19. He puts Zechariah to death, ver. 20-22. Is invaded by the Syrians, ver. 23, 24. Struck with sore diseases and slain, ver. 25-27
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 4, 5, 6, 8, 16, 17, 20, 21, 22, 26, 27 Joash begins to reign when seven years old, and…
CHAPTER XXIV
Joash begins to reign when seven years old, and reigns well
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all the days of Jehoiada the priest, 1-3.
He purposes to repair the temple of God; and makes a
proclamation that the people should bring in the money
prescribed by Moses, 4-9.
They all contribute liberally; and the different artificers
soon perfect the work, 10-13.
The rest of the money is employed to form utensils for the
temple, 14.
Jehoiada dies, 15, 16.
And the people after his death become idolaters, 17, 18.
Prophets are sent unto them, 19.
And among the rest Zechariah the son of Jehoiada, who testifies
against them; and they stone him to death, 20-22.
The Syrians come against Jerusalem, and spoil it, 23, 24.
Joash is murdered by his own servants, 25, 26.
His acts, 27.
NOTES ON CHAP. XXIV
Verse 1. Joash was seven years old] As he was hidden six years in the temple, and was but seven when he came to the throne, he could have been but one year old when he was secreted by his aunt; see on 2Ch 22:10.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 5, 6, 7, 8, 14, 15, 18, 19, 20, 21, 22, 23, 24, 25, 27 2Ch 24:1. Joash was seven years old, &c. —…
2Ch 24:1. Joash was seven years old, &c. — A great part of this chapter is explained in the notes on 2 Kings 12.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 6, 11, 13, 15, 16, 17, 20, 21, 22, 23, 24, 27 This chapter is parallel with 2 Kings 12, but…
This chapter is parallel with 2 Kings 12, but treats the matters common to both narratives in a different and, apparently, supplemental way.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 5, 6, 7, 10, 11, 14, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27 Him. Joas, as Protestants (H.) and most interpreters understand…
Him. Joas, as Protestants (H.) and most interpreters understand it, with the Syriac, &c. Joiada was too old to think of marrying again, as the Rabbins would explain the Hebrew, conformably to the Sept. and Arabic, "himself." C. --- Joas did not probably marry two at once. Salien, the year of the world 3766. --- Amasias was born of Joadan, chap, xxv. 1. M. --- The high priest considered Joas as his son, being married to his aunt. H.
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 h. Joash: the Prophet Zechariah Son of Jehoiada.—Ch. 24
h. Joash: the Prophet Zechariah Son of Jehoiada.—Ch. 24
α. Reign of Joash under the Guidance of Jehoiada: Repair of the Temple: 2Ch_24:1-14
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2Ch_24:1.Joash was seven years old when he became king; and he reigned forty years in Jerusalem: and his mother’s name was Zibiah of Beer-sheba. 2And Joash did that which was right in the eyes of the Lord all the days of 3Jehoiada the priest. And Jehoiada chose for him two wives; and he begat sons and daughters.
4And it came to pass after this that it was in the heart of Joash to renew the house of the Lord. 5And he gathered the priests and the Levites, and said to them, Go out into the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and hasten ye the matter: but the Levites hastened it not. 6And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and Jerusalem the tax of Moses the servant of the Lord, and of the 7congregation of Israel, for the tent of witness? For Athaliah the wicked doer [ and] her sons1 have broken up the house of God, and bestowed all the 8consecrated things of the house of the Lord upon Baalim. And the king commanded, and they made a chest, and set it without at the gate of the 9house of the Lord. And they proclaimed in Judah and Jerusalem, to bring in to the Lord the tax of Moses the servant of God upon Israel in the wilder ness. 10And all the princes and all the people were glad, and they brought 11and cast into the chest, till it was full. And at the time when the chest was brought to the survey of the king by the Levites, and when they saw that there was much money, then went the king’s scribe and the officer of the head priest and emptied the chest, and took it, and carried it to its place again: thus they did day by day, and gathered money in abundance. 12And the king and Jehoiada gave it to the work-master of the service of the house of the Lord, and they hired masons and carpenters to renew the house of the Lord, and also smiths in iron and brass to repair the house of the Lord. 13And the workmen wrought, and furtherance was given to the work by their hand: and they set the house of God in its form, and strengthened it. 14And when they had finished, they brought before the king and Jehoiada the rest of the money, and they made of it vessels for the house of the lord, vessels for ministering and offering, and cups, and vessels of gold and silver: and they offered burnt-offerings in the house of the Lord continually all the days of Jehoiada.
β. Death of Jehoiada: Stoning of his Son, the Prophet Zechariah: 2Ch_24:15-22
15And Jehoiada was old and full of days, and he died; he was a hundred and thirty years old when he died. 16And they buried him in the city of David with the kings; for he had done good in Israel, and for God and His 17house. And after the death of Jehoiada came the princes of Judah, and bowed down before the king: then the king hearkened unto them. 18And they left the house of the Lord God of their fathers, and served the Asherim and the idols: and wrath came upon Judah and Jerusalem for this their 19trespass. And he sent prophets among them, to bring them back to the Lord; and they testified against them, and they did not give ear. 20And the Spirit of God clothed Zechariah son of Jehoiada the priest2; and he stood up before the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, and do not prosper? for ye have forsaken the Lord, and He has forsaken you. 21And they conspired against him, and stoned him by command of the king in the court of the house of the Lord. 22And Joash the king remembered not the kindness which Jehoiada had done to him, and slew his son: and when he died, he said, The Lord shall see and require.
γ. Distress of Joash by the Syrians, and his End: 2Ch_24:23-27
23And it came to pass in the course of a year, that the host of Syria came up against him; and they came to Judah and Jerusalem, and destroyed all the princes of the people out of the people,3 and sent all the spoil of them 24unto the king to Damascus.4 For the host of Syria came with few men; and the Lord gave into their hand a very great host, because they had forsaken the Lord God of their fathers: and they executed judgments upon Joash. 25And when they went from him, for they left him with many wounds, his servants conspired against him for the blood of the sons5 of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the 26city of David, but they buried him not in the sepulchres of the kings. And these were the conspirators against him: Zabad son of Shimath the Ammonitess, 27and Jehozabad son of Shimrith the Moabitess. And his sons, and the greatness6 of the burden upon him, and the building of the house of God, behold, they are written in the commentary of the book of the Kings: and Amaziah his son reigned in his stead.
i. Amaziah.—Ch. 25
α. Duration of his Reign, and its Spirit: 2Ch_25:1-4
2Ch_25:1.Amaziah became king when twenty and five years old; and he reigned twenty and nine years in Jerusalem: and his mother’s name was Jehoaddan of Jerusalem. 2And he did that which was right in the eyes of the Lord, but 3not with undivided heart. And it came to pass, when the kingdom was established to him, that he slew his servants who smote the king his father. 4But he put not their sons to death, but as it is written in the law in the book of Moses, as the Lord commanded, saying, The fathers shall not die for the sons, nor shall the sons die for the fathers; but every one shall die for his own sin.
β. The Conquest of the Edomites in the Valley of Salt: 2Ch_25:5-13
5And Amaziah gathered Judah, and arranged them by father-houses, by captains of thousands and captains of hundreds, for all Judah and Benjamin: and he mustered them from twenty years old and upwards, and found them three hundred thousand choice men, going out to war, holding spear and 6shield. And he hired out of Israel a hundred thousand mighty men of valour 7for a hundred talents of silver. And a man of God came to him, saying, O king, let not the army of Israel go with thee; for the Lord is not with 8Israel, with all the sons of Ephraim. But go thou; do, be strong for the battle; [ otherwise7] God shall make thee fall before the enemy; for with God is power to help and to cast down. 9And Amaziah said to the man of God, But what shall we do for the hundred8 talents which I have given to the host of Israel? And the man of God said, It rests with the Lord to give 10thee much more than this. And Amaziah separated them, to wit, the host that was come to him from Ephraim, to go to their place: and their anger was greatly kindled against Judah, and they returned to their place in hot 11anger. And Amaziah took courage, and led forth his people, and went to 12the valley of Salt, and smote of the sons of Seir ten thousand. And the sons of Judah took ten thousand alive, and brought them to the top of the rock, and cast them down from the top of the rock, and all of them 13were broken in pieces. And the men of the host which Amaziah sent back from going with him to battle, fell upon the cities of Judah, from Samaria even to Beth-horon, and smote of them three thousand, and took much spoil.
γ. Amaziah’s Idolatry, War with Joash of Israel, and End: 2Ch_25:14-28
14And it came to pass, after Amaziah was come from smiting the Edomites, that he brought the gods of the sons of Seir, and set them up for him as gods, 15and bowed down before them, and burnt incense to them. And the anger of the Lord was kindled against Amaziah, and He sent unto him a prophet, who said to him, Why hast thou sought after the gods of the people, who did not deliver their own people out of thy hand? 16And it came to pass as he talked with him, that he said unto him, Have we made thee councillor to the king? Forbear; why should they smite thee? And the prophet forbare, and said, I know that God hath resolved to destroy thee, because thou hast 17done this, and hast not hearkened to my counsel. And Amaziah king of Judah took counsel, and sent to Joash son of Jehoahaz, son of Jehu king of Israel, saying, Come,9 let us look one another in the face. 18And Joash king of Israel sent to Amaziah king of Judah, saying, The thorn that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife; and a beast of the field that was in Lebanon passed by and trampled on the thorn. 19Thou sayest, Lo, thou hast smitten Edom; and thy heart hath lifted thee up to boast: now abide at home; why provokest thou evil, that thou mayest fall, and Judah with thee?
20And Amaziah hearkened not; for it was of God that they might be given 21up, because they sought after the gods of Edom. And Joash king of Israel went up, and they looked one another in the face, he and Amaziah king of Judah, at Beth-shemesh, which is of Judah. 22And Judah was smitten before 23Israel; and they fled every man to his tent. And Joash king of Israel took Amaziah king of Judah, son of Joash, son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the 24gate of Ephraim to the corner gate,10 four hundred cubits. And all the gold and the silver, and all the vessels that were found in the house of God with Obed-edom, and the treasures of the king’s house, and the hostages; and he 25returned to Samaria. And Amaziah son of Joash king of Judah lived after 26the death of Joash son of Jehoahaz king of Israel fifteen years. And the rest of the acts of Amaziah, first and last, behold, are they not written in the 27book of the kings of Judah and Israel? And from the time that Amaziah turned away from the Lord, they made a conspiracy against him in Jerusalem; and he fled to Lachish: and they sent after him to Lachish, and there put him to death. 28And they brought him upon horses, and buried him with his fathers in the city of Judah.11
k. Uzziah.—Ch. 26
α. His early Theocratic Inclination and Prosperous Reign: 2Ch_26:1-15
2Ch_26:1.And all the people of Judah took Uzziah, when sixteen years old, and made him king instead of his father Amaziah. 2He built Eloth, and restored it to Judah, after the king had slept with his fathers. 3Sixteen years old was Uzziah when he became king; and he reigned fifty and two years in Jerusalem: and his mother’s name was Jechiliah12 of Jerusalem. 4And he did that which was right in the eyes of the Lord, according to all that 5Amaziah his father had done. And he continued to seek God in the days of Zechariah, who understood the visions13 of God: and so long as he sought the Lord, God made him prosper.
6And he went out and fought with the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod and among the Philistines. 7And God helped him against the Philistines, and against the Arabs that dwelt in Gur-baal,14 and against the Meunites. 8And the Ammonites15 gave gifts to Uzziah: and his name 9went even to Egypt; for he became very mighty. And Uzziah built towers in Jerusalem, at the corner gate and at the valley-gate, and at the corner, and 10fortified them. And he built towers in the wilderness, and dug many wells; for he had much cattle in the lowland and in the plain; husbandmen and vine-dressers in the mountains and in Carmel; for he was a lover of land. 11And Uzziah had a host of fighting men, that went out to war in troops, by the number of their muster at the hand of Jeuel16 the scribe, and Maaseiah the officer, at the hand of Hananiah, one of the captains of the king. 12The whole number of the chiefs of the fathers for the mighty men of valour 13was two thousand and six hundred. And at their hand was an army of three hundred thousand and seven thousand and five hundred fighting men in full strength, to help the king against the foe. 14And Uzziah prepared for them, for the whole army, shields and spears, and helmets and coats of mail, and 15bows and sling-stones. And at Jerusalem he made engines, the invention of craftsmen, to be on the towers and battlements, to shoot arrows and great stones: and his name went forth far abroad; for he was marvellously helped till he was strong.
β. His Boasting, and Divine Chastisement by Leprosy: his End: 2Ch_26:16-23
16And when he became strong, his heart was lifted up to do corruptly, and he transgressed against the Lord his God; and he went into the temple of the Lord to burn incense upon the altar of incense. 17And Azariah the priest went in after him, and with him eighty priests of the Lord, men of valour. 18And they withstood Uzziah the king, and said unto him, It pertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast transgressed; and it shall not be for thine honour from the Lord 19God. And Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy burst forth on his forehead before the priests in the house of the Lord from beside the incensealtar. 20And Azariah the head priest and all the priests looked upon him, and, behold, he was leprous in his forehead, and they drove him out thence; and even he himself hasted to go out, because the Lord had smitten him. 21And Uzziah the king was a leper unto the day of his death, and dwelt in a sick-house as a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land.
22And the rest of the acts of Uzziah, first and last, Isaiah son of Amos the 23prophet wrote. And Uzziah slept with his fathers; and they buried him with his fathers in the burial field of the kings; for they said, He is a leper: and Jotham his son reigned in his stead.
l. Jotham.—Ch. 27
Chap 2Ch_27:1.Jotham was twenty and five years old when he became king; and he reigned sixteen years in Jerusalem: and his mother’s name was Jerushah daughter of Zadok. 2And he did that which was right in the eyes of the Lord, according to all that his father Uzziah did; only he entered not into the temple of the Lord: and the people did yet corruptly. 3He built the high gate of the house of the Lord; and on the wall of Ophel he built 4much. And he built cities in the mountains of Judah, and in the forests he 5built castles and towers. And he fought with the king of the sons of Ammon, and prevailed over them: and the sons of Ammon gave him in that year a hundred talents of silver, and ten thousand cors of wheat, and ten thousand of barley: this the sons of Ammon paid him also in the second and third 6year. And Jotham strengthened himself; for he established his ways before the Lord his God.
7And the rest of the acts of Jotham, and all his wars and his ways, lo, 8they are written in the book of the kings of Israel and Judah. He was twenty and five years old when he became king; and he reigned sixteen years in Jerusalem. 9And Jotham slept with his fathers; and they buried him in the city of David: and Ahaz his son reigned in his stead.
m. Ahaz: The Prophet Oded.—Ch. 28
α. Idolatry of Ahaz: his Defeat by the Syrians and Ephraimites: 2Ch_28:1-8
2Ch_28:1.Ahaz was twenty17 years old when he became king; and he reigned sixteen years in Jerusalem: and he did not that which was right in 2the eyes of the Lord, like David his father. And he walked in the ways of 3the kings of Israel, and made also molten images for Baalim. And he burnt incense in the valley of Ben-hinnom, and burnt his sons in the fire, after the abominations of the nations, whom the Lord had cast out before 4the sons of Israel. And he sacrificed and burnt incense in the high places, 5and on the hills, and under every green tree. And the Lord his God gave him into the hand of the king of Syria; and they smote him, and took from him a great many captives, and brought them to Damascus:18 and he was also given into the hand of the king of Israel, and he inflicted on him a great 6blow. And Pekah son of Remaliah slew in Judah a hundred and twenty thousand in one day, all sons of valour, because they had forsaken the Lord God of their fathers. 7And Zichri, a mighty man of Ephraim, slew Maaseiah the king’s son, and Azrikam, the governor of the house, and Elkanah the 8vicegerent of the king. And the sons of Israel took captive of their brethren two hundred thousand, women, sons, and daughters, and stripped them of great spoil, and brought the spoil to Samaria.
β. Oded the Prophet procures the Release of the Captives: 2Ch_28:9-15
9And a prophet of the Lord was there, of the name of Oded; and he went out before the host that came to Samaria, and said unto them, Behold, in the wrath of the Lord God of your fathers against Judah He hath given them into your hand; and ye slew of them with a rage that reacheth unto heaven. 10And now ye purpose to subject the sons of Judah and Jerusalem for bondsmen and bondsmaids to you: are there not even with you yourselves trespasses against the Lord your God? And 11now hear me, and release the captives which ye have taken of your brethren; for the hot anger of the Lord 12is upon you. Then arose men of the chiefs of the sons of Ephraim, Azariah son of Johanan, Berechiah son of Meshillemoth, and Hezekiah son of Shallum, and Amasa son of Hadlai, against those who came from the war, 13And said unto them, Ye shall not bring the captives hither; for with the trespass of the Lord upon us ye intend to add to our sins and to our trespass: for great 14is our trespass, and there is hot anger against Israel. And the armed host left the captives and the spoil before the princes and all the congregation. 15Then there rose up the men who were expressed by name, and took the captives, and clothed all that were naked of them from the spoil, and gave them clothes, and shoes, and food, and drink, and anointed them, and carried them on asses, all the weary, and brought them to Jericho, the city of palms, beside their brethren: and they returned to Samaria.
γ. Further Visitations of Ahaz on account of his Idolatry: his End: 2Ch_28:16-27
16At that time King Ahaz sent unto the kings of Assyria to help him. 17, 18And again the Edomites came and smote Judah, and took captives. And the Philistines invaded the cities of the lowland and of the south of Judah, and took Beth-shemesh, and Ajalon, and Gederoth, and Socho with her daughters, and Timnah with her daughters, and Gimzo with her daughters: and they 19dwelt there. For the Lord humbled Judah on account of Ahaz king of Israel, because he had revolted in Judah, and transgressed greatly against the 20Lord. And Tilgath-pilneser king of Assyria came against him, and distressed 21him, and strengthened him not. For Ahaz had plundered the house of the Lord, and the house of the king and the princes, and given it to the king of Assyria; and it was not a help to him. 22And in the time of his distress he 23transgressed yet more against the Lord, this king Ahaz. And sacrificed to the gods of Damascus that smote him, and said, Because the gods of the kings of Syria, they help them, I will sacrifice to them, that they may help me: and they were the downfall of him and of all Israel. 24And Ahaz gathered the vessels of the house of God, and cut up the vessels of the house of God, and shut the doors of the house of the Lord; and he made him altars in every corner of Jerusalem. 25And in every single city of Judah he made high places to burn incense to other gods, and provoked to anger the Lord God of his fathers.
26And the rest of his acts and all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel. 27And Ahaz slept with his fathers, and they buried him in the city in Jerusalem: for they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.
EXEGETICAL
We take together the reports, contained in 2 Chronicles 24-28, of the five reigns from Joash to Ahaz, partly on account of their general similarity, partly because in 2 Kings 12, 14-16, we have pretty full and nearly literal parallels to them.
1.Reign of Joash under the Guidance of Jehoiada: Repair of the Temple: 2Ch_24:1-14—The parallel account in 2Ki_12:1-17 is more detailed in the statement of several circumstances, especially with regard to the repair of the temple, but yet receives many important supplements from the present narrative, which is derived from the same sources, but constructed on different views and principles.
2Ch_24:2. All the days of Jehoiada the priest. Somewhat different in 2 Kings: “during all his days, while Jehoiada instructed him.”
2Ch_24:3. And Jehoiada chose for him two wives. וַיִּשָּׂא־לוֹ here obviously expresses this sense, not as in 2Ch_13:21 : “ took to himself”; for it refers to this, that the young king soon married and begat an heir to the throne.
2Ch_24:4-14. The Repair of the Temple; comp. Bähr’s exposition of 2Ki_12:5-17.—To renew the house of the Lord; comp. 2Ch_15:8, and the synonym “to repair” (properly, “strengthen, make strong again”) in 2Ch_24:5; 2Ki_12:6.—And hasten ye the matter, properly, “ with respect to the matter.” On the relation of the following statement, according to which the Levites hastened not, to the apparently different narrative in 2 Kings, comp. Bähr.
2Ch_24:6. And the king called for Jehoiada the chief, namely, of the priesthood, by which, however, is not necessarily meant the high priest; the phrase כֹּהֵן הָרֹאשׁ, “head-priest, supreme priest,” may (as, for example, above 2Ch_19:11 of Amariah, or beneath 2Ch_26:20 of Azariah, under King Uzziah) denote the legal high priest, but has not necessarily this meaning; comp. on 23.8.—Why hast thou not required of the Levites to bring in, literally, “asked of the Levites,” etc. (comp. Job_5:8; Psa_142:3) ? The “ tax ” or assessment of Moses (מַשְׂאַת, as 2Ch_24:9; comp. Eze_20:40) is that of the sanctuary (heave–offering) imposed, Exo_30:12-16; Exo_38:25, by Moses, and willingly paid by the community of Israel, of half a shekel a head.
2Ch_24:7. For Athaliah . . . (and) her sons. By these “sons” of Athaliah are scarcely meant the priests of Baal (Jerome) or certain bastard sons of the queen (Ewald, Gesch. iii. 1, 290), but probably Ahaziah with his brothers and brothers’ sons (comp. 2Ch_21:17, 2Ch_22:3 f.), that might have shown their zeal for idolatry at a very early age (comp. Berth., also Hitz. Gesch. p. 203).—Broken up the house of God; פָּרַץ, as 1Ch_13:11; Job_30:14; Ecc_10:8.—All the consecrated things of the house of the Lord; all the gold and silver vessels, weapons, etc., preserved there as gifts. Of such profanation of the temple treasures by the idolatrous sons of Athaliah, moreover, the Chronist only reports, who here supplements the statements of 2 Kings.
2Ch_24:10. Cast into the chest till it was full. עַד לְבַלֵּה, as 2Ch_21:1 (comp. also עַד כַּלֵּה, 2Ki_13:17; 2Ki_13:19); literally, “even to making full,” whereby may be meant either the fulness of the number of givers, or even the fulness of the chest that received the gifts. The latter sense, which the Sept and Vulg. express, commends itself most, as 2Ch_24:11 shows, and should not therefore have been questioned by Berth., Kamph., etc.
2Ch_24:11. And at the time, etc., literally, “and it came to pass at the time when one brought the chest to the survey of the king,” that is, for the royal surveillance or keeping (פְּקֻדָּה, as in 2Ch_23:18).—And when they saw that there was much money, properly, “and on their seeing,” etc.—Thus they did day by day, literally, “ to day by day ” (comp. 1Ch_12:22), that is, every day when it was necessary, every time that the chest was full.
2Ch_24:12. And the king . . . gave it to the work-master of the service of the house of the Lord. עֲבֹדַת בֵּית־יְהוָֹה here, not “ service in the house of the Lord,” as 1Ch_23:24, but labour, repair of the house of the Lord.—And they hired, literally, “and they were hiring,” continually from day to day; comp. Mat_20:1 ff. “ Masons and carpenters”; so in 1Ch_22:14; comp. Ezr_3:7.
2Ch_24:13. And furtherance was given to the work by their hand, literally, “there went up (was laid, Jer_8:22) binding on the work”; on אֲרוּכָה, “binding, healing,” comp. Neh_6:1; Jer_30:17.—And they set the house of God in its form; literally, “on its measure” (Exo_30:32), that is, in the original proportions.
2Ch_24:14. And they made of it vessels, literally, “made it vessels” (into vessels); comp. Ezr_1:7.—Vessels for ministering and offering, altar vessels (comp. Num_4:12), from which cups (Exo_25:29) and other gold and silver vessels are there distinguished.—And they offered burnt-offerings . . . all the days of Jehoiada: as long as he had the direction of the temple worship, it was conducted in a regular and legal way; that it had quite ceased after Jehoiada’s death, neither the present phrase nor the subsequent narrative affirms.
2. Death of Jehoiada: Stoning of his Son: the Prophet Zechariah: 2Ch_24:15-22. There is no parallel to this section in 2 Kings 12; but it is of no less importance for the pragmatic understanding of that which is related underneath, 2Ch_24:23 ff., concerning the last events in the life of Joash.—And Jehoiada was old and full of days.שְׂבַע יָמִים as otherwise only of the patriarchs Abraham and Isaac, of David (1Ch_24:1; comp. 2Ch_29:28), and of Job (Job_42:17), so in general is it used only of five men of God in the Old Testament; comp. Achelis, Das Zeitalter der Patriarchen, a contribution to the understanding of Scripture (Barm. 1871), p. 46. From the following statement of his age as 130 years at his death, it follows that he must have been about 100 years old when he helped his nephew by a successful revolution to the throne (877 b.C. by the common chronology); for the repair of the temple carried on by Joash and him (which he survived for a time, according to 2Ch_24:14 of our chapter), fell, according to 2Ki_12:7, in the twenty-third year of that king.
2Ch_24:16. And they buried him . . . with the kings. With this honourable distinction bestowed upon him at his death, the directly following record of the slaughter of his like-minded son stands in the same contrast as that presented by Christ, Mat_23:29 ff., over against the Pharisees.
2Ch_24:17. Bowed down before the king, earnestly entreating; for what? The following words show that it was for permission to worship strange gods along with the Lord. That Joash himself forthwith took part in this worship of idols is not affirmed, but that he bore the full responsibility of it, and afterwards took a direct part in the impiety, is plain from 2Ch_24:21 f.; comp. 2Ch_24:25.
2Ch_24:18. Served the Asherim, etc.; comp. on 2Ch_16:2. For the flame of wrath (קֶצֶף) which this enkindled, comp. 2Ch_19:2; 2Ch_19:10, 2Ch_29:8.
2Ch_24:19. Testified against them, by way of warning, pointing to the inevitable consequences of their apostasy; comp. 2Ki_17:13; Psa_50:7; Neh_9:26; Neh_9:29. Was Joel also among these prophetic monitors? As we may conjecture from his book that his age nearly coincided with the reign of Joash, it is not improbable; comp. Wünsche, Die Weissagung des Proph. Joel, Introd. p. 13 ff.; also Keil, Introd. to the O. T. p. 322 f.
2Ch_24:20. And the Spirit of God clothed Zechariah son of Jehoiada the priest. On לָבַשׁ, “clothe,” comp. 1Ch_12:18. The identity with the Zechariah mentioned by Christ, Mat_23:35, Luk_11:51, as slain between the temple and the altar, who is called in the former passage “the son of Barachias,” is to be assumed the more certainly, as—1. The place of his death quite agrees there and here (the θυσιατήριον is the altar of burnt-offering, which stood in the court; comp. 2Ch_24:21); 2. An allusion is made in the speech of Christ to our passage before mentioning the martyrdom of Zechariah; see above on 2Ch_24:16; 2 Chronicles , 3. The Barachias named in Mat_23:35 as the father of Zechariah may have been the son of Jehoiada, and Zechariah his grandson, which is highly probable, from the great age to which Jehoiada attained.—Stood up before the people, properly, “above the people” (מֵעַל לְ, as in 2Ch_13:4); the inner court, from which he spoke, and where he was afterwards slain, was higher than the outer, where the people stood.—And do not prosper, or: and will be unfortunate, will have no success. The two things are, in a theocratico-prophetical point of view, inseparably connected: the forsaking of the Lord (comp. 2Ch_12:5, 2Ch_15:2, etc.), and becoming unfortunate; comp. 2Ch_26:5 (Uzziah).
2Ch_24:21. And they conspired against him; comp. 2Ch_24:25; 1Ki_15:27, and also 2Ch_23:13. The true witness of God is slain by stoning, the very penalty which is in the law (Lev_20:2; Lev_24:23) imposed on idolaters, to which therefore his murderers were doomed.
2Ch_24:22. And Joash . . . remembered not the kindness; חֶסֶד, as in Mic_6:8. Joash appears here designated as the murderer of the son (or grandson) of Jehoiada, certainly not for mere silent connivance at the wicked deed, but for positive and direct participation in it; comp. 2Ch_24:21.—The Lord shall see and require, or “ will see (comp. Psa_84:10) and require” (דרשׁ, here “seek revenge, punish;” comp. Psa_9:13; 1Sa_20:16).
3. Distress of Joash by the Syrians, and his End: 2Ch_24:23-27. Here again 2Ki_12:18-21 affords a parallel, where that which relates to the invasion of the Syrians is narrated more particularly, and their king, Hazael (Haza-ilu of the Assyrian inscriptions), is named as executor of this judgment on Joash.—And it came to pass in the course of a year, “in the circuit of a year,” the year beginning with the death of the prophet Zechariah.—That the host of Syria, as in 2Ch_24:24.—And destroyed all the princes of the people out of the people, out of the mass of the people (comp. Psa_89:20), so that these were spared, but their chiefs, who were the authors of the religious and moral evil (2Ch_24:17 f.), were overtaken by the doom of extermination. On the variants in the old versions with respect to “out of the people,” see Crit. Note.—With few men, literally, “with smallness of men”; comp. Job_8:7.—And they executed judgments upon Joash. עָשָׂה שְׁפָטִים, as in Exo_12:12; Num_33:4; Eze_5:10; Eze_5:15; elsewhere with בְ, here with אֵת (comp. עָשָׂה טוֹב אֵת, 1Sa_24:19).The judgment upon Joash refers especially to the mortal wound which he received.
2Ch_24:25. For they left him with many wounds. מַֽחֲלֻיִים, less suitably translated “diseases” by Luther, occurs only here; but comp. the similar תַּֽחֲלֻאִים21:19 With respect to the somewhat surprising “sons of Jehoiada” (instead of son), see Crit. Note.—And slew him on his bed; narrated more particularly 2Ki_12:21. The burial was not in the tombs of the kings, but in another place, as in the case of Joram; see 2Ch_21:20.
2Ch_24:26. On the names of the conspirators, of which one is different in 2 Kings 12 (Jozachar for Zabad), see Bähr on this passage.
2Ch_24:27. And his sons, and the greatness of the burden upon him, the greatness of the treasure which he had to send as tribute to Hazael in Syria; comp. 2Ki_12:19. So it is perhaps to be explained (with Then. and Kamph.) on the basis of the Kethibוְרֹב הַמַּשָּׂא עָלָיו. Possible also is the interpretation adopted by Cleric., Keil, and others: “and the multitude of prophetic oracles concerning him” (comp. 2Ch_24:19), though in this case the singular הַמַּשָּׂא is somewhat strange. On the contrary, the reference, attempted by the Vulg., Luther, and others, of the רב המשׂא to the temple tribute (2Ch_24:6; 2Ch_24:9) imposed by Joash would require a change into מַשְּׂאַת, and the עָלָיו would not suit this view (for which we should rather expect עַל יִשְׂרָאֵל. The Keriיִרֶב gives rise to the sense: “ and with regard to his sons the oracle (that of the dying Zechariah, 2Ch_24:22 b) multiplied itself in them,” which is obviously much too obscure, and could scarcely be intended by the Masoretes themselves. The Sept. alters the text quite arbitrarily, καὶ προσῆλθον αὐτῷ οἱ πέντε ( חֲמִשָּׁה for הַמַּשָּׂא), and so the Syriac.—Behold, they are written in the commentary of the book of Kings, the elaboration of this book; comp. on 2Ch_13:12, and Introd. § 5, ii.
4. Amaziah: a. Duration of his Reign, and its Spirit: 2Ch_25:1-4; comp. the essentially parallel verses, 2Ki_14:1-6.
2Ch_25:2. And he did. . . but not with undivided heart. For this is in 2 Kings: “yet not like David his father, he did according to all that his father Joash did.” This more particular statement our author avoided, perhaps, on account of the less favourable light in which he had exhibited Joash. The following also: “only the high places were not removed,” etc., he omits; perhaps he intended sufficiently to indicate this partial continuance of idolatry by his “not with undivided heart” (comp. 2Ch_16:9).
2Ch_25:4. Put not their sons to death, according to the law, Deu_24:16; comp. Bähr on 2Ki_14:6.
5. Continuation: b. The Conquest of the Edomites in the Valley of Salt: 2Ch_25:5-13. Again a section peculiar to the Chronist, for which nothing is found in 2Ki_14:7 but the brief notice that Amaziah smote the Edomites in the valley of Salt, took their city Sela, and gave it the name Joktheel.—And he mustered them (comp. Num_1:3) and found them 300,000 choice men; thus almost a million less than the force of Judah and Benjamin under Jehoshaphat, 2 Chronicles 17, and, if the numbers there are to be considered incorrect, even much less than the sum total of the troops of the south kingdom given in 2Ch_14:7 for the time of Asa. But it is obvious that the number of troops must be shown to be much diminished by defeats sustained during the last reigns and other calamities, and therefore in need of being strengthened by foreign mercenary soldiers, as the following verse clearly proves.—Going out to war (comp. 1Ch_5:18), holding spear and shield; comp. 1Ch_13:9; Jer_46:9.
2Ch_25:7. With all the sons of Ephraim. This is a more definite addition to “Israel” (comp. Isa_17:3; Isa_28:1) that appears not unnecessary, because the author often designates the kingdom or people of Judah also as Israel (comp. on 2Ch_12:1).
2Ch_25:8. But go thou alone, do, or “ execute it”; comp. 1Ch_22:16; Ezr_10:4.—Be strong for the battle, (otherwise) God shall make thee fall before the enemy. The sense is obvious; “be strong, then will God not let thee fall.” Before יַכְשִׁילְךָ is to be supplied וְלֹא, with Ew., Berth., Keil, Kamph., etc.; for the כִּי אִם can neither be taken (with Cleric.) = sin minus, nor (with Seb. Schmidt, Ramb., etc.) = alioquin. That the text certainly needs emendation is manifest from the arbitrary and diverse interpretations presented by the old translators; for example, the Sept. ὄτι ἐὰν ὑπολάβῃς κατισχῦσαι ἐν τούτοις; Vulg. quod si vultis in robore exercitus bella consistere; Luther, “For so thou comest as to show a boldness in fight, God will let thee fall before thy enemies.”—For with God is power to help and to cast down, literally, “present is might in God,” etc. For the sentence, comp. 1Ch_29:12; 2Ch_20:6; also the well-known verse of G. Neumark, “He is the only wonder-man, who now lift up, now cast down can.”
2Ch_25:9. What shall we do for the 100 talents? In the mouth of a prudent ruler, who counts the cost in all his steps, certainly a very pardonable question, even as the answer given to it is highly worthy of a trustful man of God. נְּדוּד, “troop,” that is, a body of mercenaries; comp. 2Ch_22:1; 2Ki_13:20 f.
2Ch_25:10. To wit, the host, etc. לְ before הַגְּדוּד is the defining לְ=namely (comp. 2Ch_25:5 a); the whole is in apposition to the suffix in וַיַּבְדִּילֵם—And they returned to their place in hot anger, literally, “in the glow of anger” (comp. Exo_11:8), enraged at the bad usage they had received, and at the prospect of booty being first held out to them and then withdrawn (comp. Act_16:9).
2Ch_25:11. And Amaziah took courage.הִתְחַוֵּק, as in 2Ch_15:8; comp. also the חֲזַק of the prophet in 2Ch_25:8. On the situation of the valley of Salt (south-east of the Dead Sea), see Bahr on 2Ki_14:7.
2Ch_25:12. And brought them to the top of the rock (לְרֹאשׁ הַסֶּלַע), probably the rock on or at which the Edomite capital Sela lay, so that the rendering “on the top of Sela” (Kamph., etc.) is admissible. The passage in 2Ki_14:7, where the taking of Sela after the victory in the valley of Salt is recorded, and the present one thus complete one another. That the present report of the Chronist is merely derived from a misunderstanding of the text of the old source, somehow become illegible (Then, on 2Ki_14:7), appears an inadmissible assumption on this account, that our writer would not have imputed so frightful and barbarous a proceeding as the throwing of thousands of captive Edomites down a precipice (comp. for the matter of fact, Psa_137:9; Luk_4:29), on light grounds or on a mere misunderstanding, to a king like Amaziah (comp. on 1Ch_18:2; 1Ch_20:3). Besides, the number 10,000 here, as in the previous verse, is a round number, and not to be pressed in its literal sense.
2Ch_25:13. And the men of the host (literally, “sons of the host,” that is, the troops belonging to it) fell upon the cities of Judah; comp. for construction, Gen_22:24. This pillaging raid of the mercenaries is to be regarded as simultaneous with the absence of Amaziah in Idumea, and favoured thereby; comp. the similar events in the thirty years and the seven years wars; also the invasion of Switzerland by the Armagnacs, and of Elsass under the Emperor Frederic III. (1444), etc.—From Samaria even to Beth-horon, that is, with Samaria as starting-point, and Beth-horon (see for its site on 1Ch_7:24) as the termination of their raid, so that all the towns between these two, so far as they belonged to Judah, were exposed to pillage.
6. Close: c. Amaziah’s Idolatry, War with Joash of Israel, and End: 2Ch_25:14-28. The second book of Kings presents no parallel to the statements regarding the desertion of Amaziah to the gods of the conquered Edomites, 2Ch_25:14-16. On the contrary, the report of the war with Joash of Israel (2Ch_25:17-24) agrees almost literally with 2Ki_14:8-14, as also the following 2Ch_25:25-28 with the closing remarks there, 2Ch_25:17-20—After Amaziah was come from smiting the Edomites; comp. 2Sa_1:1.The “gods” of the children of Seir are naturally their idols (otherwise פְּסִילִים or שִׁקֻּצִים); and the conquered Edomites are here called children of Seir, not because they were identical with the tribe of Seirites or Meunites (2Ch_20:1; 2Ch_20:10; 2Ch_20:22) who dwelt with them, but because here, where the peculiarity of their gods as hill-gods came into view (comp. 1Ki_20:23), it was very natural to designate them according to the hill-country in which they dwelt.
2Ch_25:16. Have we made thee counsellor to the king? properly, “given”; the plural נְתַנּוּךָ is of communicative import, spoken from the position of the king and his council. With the question: “Why should they smite thee?” comp. the similar one: “Why will ye die, O house of Israel?” (Eze_33:11.)—I know (have now observed) that God hath resolved to destroy thee; comp. 1Sa_2:25 (Eli); and Exo_6:1; Exo_10:1; Exo_10:11 :I, etc. (Pharaoh).—Because thou hast done this (worshipped the gods of Edom), and hast not hearkened to my counsel. Thus the prophet declares himself authorized to give counsel to the king, however scornfully the latter may have deprecated this as an assumption on his part.
2Ch_25:17 ff.; comp. Bähr on 2Ki_14:8 ff.—Took counsel, namely, with his counsellors and courtiers; comp. 2Ch_10:6; 1Ch_13:1 Luther’s rendering is also possible: resolved, came to the decision after counsel taken.—Come ( לְכָה = לְךָ, “come on”; comp. Num_23:13; Jdg_19:13), let us look one another in the face, measure, have a passage at arms with one another.
2Ch_25:19. Thou sayest, Lo, thou hast smitten Edom, or if thou hast smitten. It is, moreover, of the same import if we render (with Luther, Kamph., etc.) “I have smitten.”—And thy heart hath lifted thee up (or “carried, urged thee;” comp. Exo_35:21; Exo_35:26) to boast, properly, “to make heavy”; comp. Isa. 8:23. It is considerably different in 2Ki_14:10; see Bähr on the passage.
2Ch_25:20. For it was of God that they should be given up, literally, “that they might be given into the hand (of the enemy)”; comp. Deu_1:27; 1Ki_20:42, etc.
2Ch_25:22. And they fled every man to his tent, to his house; comp. 2Ch_10:16; 1Ki_8:66.
2Ch_25:23. From the gate of Ephraim to the corner gate; so according to the emendation שַׁעַר הַפִּנָּה for שׁ׳ הַפּוֹנֶה, which latter reading gives no rational sense, as the direction in which the gate in question turns itself must have been stated if שׁ׳ הַפּוֹנֶה meant the gate turning itself (comp. Eze_8:3).
2Ch_25:24. And all the gold, namely, “he took,” a verb (לקח) which is to be supplied from 2Ki_14:14
2Ch_25:25-28. Comp. Bähr on the parallel 2Ki_14:17-20; and with regard to “the book of the kings of Judah and Israel” (2Ch_25:26), Introd. § 5, ii.
2Ch_25:28. In the city of Judah appears to be an error in copying for “in the city of David,” occasioned by the following כָּל־עַם יְהוּדָה (2Ch_26:1); comp. Crit. Note. If the Masoretic reading is to be retained, we might be tempted to think of the designation πόλις ’Ιούδα, occurring Luk_1:39, which, however, can scarcely be supposed to refer to Jerusalem (see Van Oosterzee on this passage).
7. Uzziah: a. His early Theocratic Inclination and Prosperous Reign: 2Ch_26:1-15; comp. the very brief parallel, 2Ki_14:21-22; 2Ki_15:1-2, where the present (2Ch_26:6-15) report of the successful wars of Uzziah, his buildings, and his strong military force, is wanting. There, moreover, this king, along with the present name (עֻזִּיָּהוּ, “might of Jehovah”), bears also the name Azariah (עֲזַרְיָה or עֲזַרְיָהוּ “whom Jehovah helps”). Comp. 2Ki_14:21; 2Ki_15:1; 2Ki_15:6; 2Ki_15:8; 2Ki_15:23; 2Ki_15:27, where the latter form is used, with 2Ki_15:13; 2Ki_15:30; 2Ki_15:32; 2Ki_15:34, where “Uzziah” stands, the form which the Chronist, irrespective of 1Ch_3:12, always uses, and which is also found in the superscriptions of the prophets Hosea, Amos, and Isaiah, as in Isa_6:1; Isa_7:1. The Assyrian cuneate inscriptions (the tablets of Tiglath-pileser; see Schrader, p. 114) present exclusively the form Azariah (Az-ri-ya-hu), whereby the opinion of those who regard this form as the later, or as the result of a mere error of writing, is refuted (so, for example, Gesen.-Dietrich in Lexicon). But Hitzig’s hypothesis also (Gesch. p. 209), that the name Azariah was transformed from that of the high priest contemporary with him (2Ch_26:17) to the king, is refuted by this evidence of Assyrian inscriptions. Much rather the only assumption that remains warranted is: “that the similar names of almost equal import were used simultaneously” (Berth.); as was the case, for example, with Uzziel and Azarel, a descendant of Heman (1Ch_25:4; 1Ch_25:18). Not even the conjecture expressed by Bähr on 2Ki_14:21 : “that the name Uzziah appears to have come into more general use after he ascended the throne,” will harmonize with the fact that the Assyrian kings know only the name Azariah.
2Ch_26:2. He built Eloth. On the emphatic prefixing of this notice, even before the chronological dates of the following verse, see Bähr on the passage.
2Ch_26:3. Reigned fifty-two years in Jerusalem, 810–759 b.C., according to the usual chronology, though, according to the Assyrian monuments, considerably later(according to Neteler, p. 225 ff., 786–735). On the name of the queen-mother Jechiliah (in 2 Kings Jecholiah, not Jechaliah, as Luther writes), see the Crit. Note.
2Ch_26:5. And he continued to seek God, literally, “and he was to seek God, was out to seek Him”; comp. 2Ch_31:21; Ezr_3:12.—In the days of Zechariah, who understood the visions of God. Accordingly this Zechariah, who is otherwise unknown (for he cannot be identified with the Zechariah son of Jeberechiah mentioned Isa_8:2, as he was at least a generation older), must be considered a prophet, and הַמֵּבִין בִּראוֹת הָאֱלֹהִים must be regarded as a chosen periphrasis for הָרֹאֶה, the seer (comp. Dan_1:17). But as the vision of God cannot be taken as a work of human activity, the reading of the Sept. and other old witnesses (see Crit. Note) commends itself more, which gives the sense “expert in the fear of God,” or even “teacher of the fear of God” (comp. Neh_8:9). Zechariah remains a prophetic teacher and counsellor of King Uzziah even with this reading (for his possible priestly character would have been marked by a הַכֹּהֵן); but that he was a “master in divine visions” is not to be read from it; and still less is it to be inferred that he and no other was the author of the oracles of Balaam (as is asserted in an arbitrary way by Fürst, Gesch. der bibl. Literatur. ii. pp. 231, 359).
2Ch_26:6-15. Uzziah’s Successful Wars, Building of Cities, etc. (without parallel in 2 Kings).—And he . . . fought with the Philistines, to punish their pillaging inroad under Joram (2Ch_21:16 f.). This punishment must have been inflicted by him in very full measure, probably by the subjection of their whole territory; for the cities said to have been destroyed by him, Gath (see on 2Ch_9:8), Jabneh (=Jabneel, Jos_15:11, later=Jamnia in the Maccab. and in Josephus), and Ashdod (now Esdud, comp. on Jos_13:3), were at that time the chief places of the Philistines.
2Ch_26:7. And God helped him.. . against the Arabs, who are named also, 2Ch_17:11, with the Philistines. Where Gurbaal was is uncertain; it is by no means to be identified (after the Sept., see Crit. Note) with the Edomite Petra; rather with Gerar (Gen_20:1), of which the Targ. thinks. Concerning the Meunites, see on 1Ch_4:41; 2Ch_20:1.
Ver, 8. And his name went even to Egypt, literally, “even to the entrance of Egypt.” But by the name of Uzziah is scarcely meant merely his fame (Luther), but also his active influence, his power.—For he became very mighty, literally, “showed himself mighty (Dan_11:7) unto the height” (comp. 1Ch_14:2; 1Ch_29:25).
2Ch_26:9. And Uzziah built towers . . . at the corner gate. The corner gate (comp. 2Ch_25:23) lay at the north-west end of the city; the valley gate on the west side, where the Jaffa gate is now. On the east, over against these two points belonging to the west side where defence was most needed, is הַמִּקְצוֹעַ, the corner, to be sought—namely, a bend of the eastern wall near the horse gate; comp. Neh_3:19-20; Neh_3:24-25.
2Ch_26:10. And he built towers in the wilderness, in the wilderness of Judah, to protect the herds grazing there; comp. 1Ch_27:25; Mic_4:8; Isa_5:2; in which latter place mention is made of the digging of a well along with the tower building.—For he had much cattle in the lowland, etc., properly, “and in the lowland and in the plain,” etc. It appears, therefore, as if three regions were here distinguished—1. The wilderness (of Judah) west of the Dead Sea; 2. The lowlands at the Mediterranean (comp. 1Ch_27:28); 3. The plain (הַמִּישׁוֹר), perhaps the plain beyond the Jordan, the territory of the Reubenites, a region specially adapted for grazing, which Uzziah was under the necessity of taking from the Ammonites (2Ch_26:8).—Husbandmen and vinedressers in the mountains. Kamph. connects against the accents, “in the plain, husbandmen.” He will also explain וּבַכַּרְמֶל neither of the Mount Carmel (Jos_19:26; Son_7:6), nor of Carmel in the south of Judah (1Sa_15:12), but renders “in the fruitful field” (comp. Isa_29:17), for which there is no constraining necessity.
2Ch_26:11. And Uzziah had a host of fighting men, literally, “a host (comp. 2Ch_14:7) maker of war” (comp. 2Ch_26:13; 2Ch_11:1), that went out to war (comp. 1Ch_5:8) in troops (in a marshalled host).—By the number of their muster at the hand of Jeuel.בְּיר, as afterwards, “under the guidance of Hananiah,” is expressed by “at the hand” (עַל יַד as 1Ch_25:6). The captain Hananiah appears therefore is superintendent, Jeuel and Maaseiah as subordinate executive officers in the business of the muster.
2Ch_26:13. And at their hand (עַל יָדָם, as in the previous verse) an army of 307,500 fighting men. Thus each of the 2600 father-houses constituted a corps under the command of the bravest among them. The total number of 307,500 warriors agrees in the main with the above statement of the strength of the army under Amaziah, 2Ch_25:5, and presupposes the more certainly an actual numeration for its basis, as it is not a round number.
2Ch_26:14. And Uzziah prepared for them; comp. 1Ch_15:1; 1Ch_22:5,
2Ch_26:15. He made engines, the invention of craftsmen, literally, “devices (חִשְּׁבֹנוֹת, excogitata), the device of the deviser” (מַֽחֲשֶׁבֶת חוֹשֵׁב), skilfully contrived engines of war, as the following words show—a kind of catapults or balisters, for assaulting besieging troops from the walls and towers of defence.—And his name went forth, etc.; comp. above, 2Ch_26:8.
8. Uzziah: b. His Boasting and Divine Punishment by Leprosy; his End: 2Ch_26:16-23. Comp. 2Ki_15:5-7, where, however, the mere fact of the king’s becoming leprous is mentioned, without particularizing the cause, so that in fact the three verses correspond only to our 2Ch_26:21-23.—And when he became strong,וכחזקתו, as in 2Ch_12:1. For the following: “to do corruptly” (השׁחית), comp. 2Ch_27:2.—Went into the temple of the Lord to burn incense, which, according to Exo_30:7; Exo_30:27, Num_18:1-7, only priests were to do. Uzziah wished to exercise regal and sacerdotal functions at the same time (as the Egyptian kings, and afterwards the Roman emperors). He fell into the same sin as Saul before him (1Sa_13:9 f.). It was not the restitution of a formerly legitimate union of regal and sacerdotal power, as it was nominally possessed by David and Solomon (Thenius, Ewald), which was his aim; for only occasionally, and in certain religious solemnities of an extraordinary kind, had those kings exercised several priestly functions, with the permission of the lawful priests (so correctly Bertheau, Keil, etc.).
2Ch_26:17. And Azariah the priest. Whether he was actually high priest is not determined with perfect certainty from his subsequent designation as כֹּהֵן הָרֹאשׁ (as in the case of Jehoiada; see on 2Ch_23:8); yet it is most probable that the “head priest,” who was accompanied with eighty priests, was the actual legitimate holder of high-priestly office. But very improbable is the identity asserted by Keil of this Azariah with the Azariah named in the list of high priests. 1 Chron. 5:36, 37, as the father of Amariah, who belongs certainly to a considerably earlier time (see on this passage). On the predicate “men of valour,” בְּנֵי חַיִל, comp. 1Ch_5:18.
2Ch_26:18. And they withstood Uzziah, “stood against” him; comp. Dan_11:14.—And it shall not be for thine honour from the Lord God, that is, thy offering incense serves not, as thou fanciest, to increase thy honour and glory before God, but rather brings thee shame, because thou thereby showest thyself to be disobedient and apostate.
2Ch_26:19. And while he was wroth with the priests, the leprosy burst forth on his forehead, in punishment of his impious attempt. The punishment is the same that Miriam endured on account of her rebellion against Moses (Num_12:10), and with which Elisha’s servant Gehazi was visited for his covetousness (2Ki_5:27). In a physical and pathological sense, also, the malady may have been brought on in all these cases in essentially the same way,—“by a strong physical excitement, which brought the leprosy, already existing as a tendency in the system, suddenly to a visible eruption” (Friedreich, Zur Bibel, etc., pp. 228, 230). Wedel (Exercitationes medico-philologicœ, ii. 4. 9) quite arbitrarily asserts that Uzziah’s malady was not leprosy, but syphilis. Not less arbitrary and contrary to the text is the attempt of K. Ad. Menzel to reduce the whole malady to a bold and sly mystification of the high priest Azariah, who suddenly cried out that he saw the sign of leprosy on the forehead of the king, and by this application of his medical authority so far robbed him of his self-command that he allowed himself to be arrested and put in a place of confinement (Religion und Staatsidee, p. 89; comp. on 2Ch_16:13). A special contrast to this crude attempt at a natural explanation by a miracle-rejecting rationalism is presented by the Jewish legend in Josephus, Antiq.ix. 10. 4, which makes Uzziah be punished not merely by becoming leprous (supposed to be produced by a sunstroke which fell through the split roof of the temple on his face), but also by a simultaneous violent earthquake, the same which is mentioned Amo_1:1, by which that splitting of the temple roof was effected.
2Ch_26:21. And dwelt in a sick-house, properly, “a house of separation”; see Bähr on 2Ki_15:5, where also all that is necessary is remarked on the probable (amounting only to a few years) duration of Uzziah’s illness and of Jotham’s regency.
2Ch_26:23. And they buried him with his fathers in the burial-field of the kings; for they said, He is a leper. They wished not to defile the proper tombs of the kings by burying his body in them, and therefore buried it in the field adjoining these tombs. In the parallel 2Ki_15:7 f. this important detail is wanting.
9. Jotham: 2 Chronicles 27; comp. 2Ki_15:32-38, and Bähr on this passage.
2Ch_27:2. Only he entered not into the temple of the Lord; he abstained from such an impious undertaking as that of his father, 2Ch_26:16 ff. This remark is wanting in 2 Kings. On the contrary, instead of the rather indefinite: “and the people did yet corruptly” (comp. on 2Ch_26:16 ff.), we find there the more special statement: “the people still sacrificed and burnt incense on the high places.”
2Ch_27:3. And on the wall of Ophel he built much; fortified thus the southern slope of the temple mountain, which is called Ophel (הָעֹפֶל; comp. 2Ch_33:14; Neh_3:26-27), and therein continued the fortifications of his father Uzziah, which had applied more to the west and east sides of the city wall. In 2 Kings this is wanting, as also the notice in the following verse of the towns and castles built by Jotham (for בִּירָנִיּוֹת, “castles, forts,” see on 2Ch_17:12), while the previous notice regarding the building (anew) of the upper temple gate, the north gate in the inner court of the temple, is also found there.
2Ch_27:5.And he fought with the king of the sons of Ammon. Of this victorious war with the Ammonites, also, nothing is found in 2 Kings. This war, like the buildings, appears to be a continuation of that waged by Uzziah; for, according to 2Ch_26:8, the Ammonites had also to pay tribute to that king. It was therefore an attempt at revolt, for which they were now punished by Jotham with the imposition of a new and heavier tribute (100 talents of silver, with 10,000 cors of barley and wheat yearly, is pretty well for a not very numerous people).—This the sons of Ammon paid him also in the second and the third year, but no longer than during these three years; perhaps on account of the war of Syria and Ephraim with Judah, which took its rise under Jotham, 2Ki_15:37, and procured for the Ammonites their former independence.
2Ch_27:6. And Jotham strengthened himself, namely, “in his kingdom”; comp. 2Ch_13:21, and the following: “he established his ways,” Pro_21:29.
2Ch_27:7. And all his wars. That these wars of Jotham, of which only one is here mentioned, were uniformly successful is not stated in the text; and therefore the war commenced with Syria and Ephraim, in which Jotham suffered some very severe defeats, may be here included (against Keil). In other respects the closing notices, 2Ch_27:7-9, agree essentially with 2Ki_15:36; 2Ki_15:38.
10. Ahaz: a. His Idolatry, and Defeat by the Syrians and Ephraimites: 2Ch_28:1-8; comp. 2Ki_16:1 ff., where the first four verses, relating to the idolatry of Ahaz, agree tolerably well with 2Ch_28:1-4 of our text; while the report of the war given in 2Ch_28:5-18 presents considerable deviations from the narrative in our ch., 2Ch_28:5 ff., 2Ch_28:9, and 2Ch_28:16 ff. Comp. on these differences, as well as on the whole report of the war, C. P. Caspari, Der syrisch-ephraimitische Krieg unter Jotham und Ahas, Christiania 1849.—Ahaz was twenty years old. Thus also 2Ki_16:2; but on account of the age of his son and successor,—Hezekiah being already twenty-five at the death of Ahaz,—it is more probable that the reading of the Sept., Syr., and Arab, is to be preferred, and the age of Ahaz at his accession set down at twenty-five (not, however, at thirty, as Hitzig, Gesch. Isr. p. 214, will have it). Moreover, the name Ahaz (אָחָז) is on the Assyrian monuments Jahu-kha-zi, which is elsewhere = the Hebr. Jehoahaz (יְהוֹאָחָז); see Schrader, pp. 25, 147, 151 ff. This difference “is either to be referred to this, that the later Jews in the Old Testament changed the actual name of the king, namely Jehoahaz, in consequence of his idolatrous propensity, into Ahaz, by the omission of the divine name, or to this, that the Assyrians falsely transferred to Ahaz the like-sounding name of an earlier king (Jehoahaz), as they made Jehu a son instead of a successor of Omri” (Schrader, p. 152). If the first of these two conjectures, according to which Ahaz is a curtailed name, be correct, we may compare the change of such names as Jerubbaal (into Jerubbesheth) or Mephibaal (into Mephibosheth), and also the legend of the mediæval sects, as the Euchites, Bogomiles, etc., that Satan was originally called Satanael, and after his fall his name was deprived of the last syllable. Comp., moreover, on 2Ch_28:21.
2Ch_28:2 f. And made also molten images for Baalim; comp. Psa_106:19; Jdg_17:3, etc. Both these words and the following: “and he burnt incense in the valley of Ben-hinnom,” are wanting in 2 Kings; but they have there fallen out by an oversight (occasioned by a twofold וְגַם); comp. Bähr on the passage.—And burned his sons in the fire, or “made his sons pass through the fire.” According to 2 Kings, he performed this barbarous human sacrifice only in the case of one son, which is intrinsically the more probable (comp. 2 Kings 30:27; 21:6); the plur. אֶת־בָּנָיו of our passage is thus, as in 2Ch_33:6, merely a rhetorical generalization (Casp., Keil, Bähr, etc.). On 2Ch_28:3 b and 4, comp. Bähr’s exposition of the parallel text.
2Ch_28:5. The Lord his God gave him into the hand of the king of Syria. These introductory words of the following report of the war, compared with 2Ki_16:6 ff., demonstrate that our writer proposes to give rather a rhetorically conceived than a strictly historical description of the chastisements inflicted on Ahaz by the Syrians and Ephraimites. Comp. Caspari as quoted, p. 42 ff., and Keil, p. 325 f.: “The facts, which show how Ahaz, notwithstanding the grievous blows which fell on him and Judah, sinned yet more grievously against the Lord his God, are brought out of the historical material into relief, and oratorically represented, so that they display not only the increasing obstinacy of Ahaz, but also, by adducing the conduct of the citizens and warriors of the kingdom of Israel, the depth to which Judah had fallen.”—And they smote him, literally, “on him,” that is, they in flicted a defeat on his army.—And took from him a great many captives, “led captive from him a great leading of captives” (שִׁבְיָה, as in 2Ch_28:11; Neh. 3:36).
2Ch_28:6. And Pekah, son of Remaliah, slew in Judah 120,000 in one day, that is, in a great battle, with the pursuit and plundering that followed. Against the suspicion cast on this number by de Wette Gesenius, Winer, and others, as exaggerated, see Caspari, p. 37 ff., who points with justice—1. to the fanaticism of the Israelites and Syrians, who aimed directly at the annihilation of the Jewish power (Isa_7:6; 2Ki_15:16; comp. also 2Ch_28:9); 2. to the military strength of the Jews (307,500), stated shortly before under Uzziah, 2Ch_26:13, which shows that it was about a third of their force that was put to the sword; 3. to the round number 120,000 (as also the subsequent number of 200,000 captives), showing itself to be the product of a rough estimate, and not an exact enumeration.
2Ch_28:7. And Zichri . . . slew Maaseiah the king’s son, probably a royal prince of an older generation, uncle, cousin, or brother of Ahaz, for he himself at this time had scarcely a son of military age. Azrikam also is perhaps to be regarded as a relative of the king, for a “governor of the house” can scarcely designate a president of the temple (according to 1Ch_9:11; 2Ch_31:13); rather might it be the title of a higher officer of the royal house or palace.—And Elkanah the vicegerent of the king, literally, “the second after the king,” his minister (chancellor, vizier).
2Ch_28:8. And the sons of Israel took captive of their brethren. Observe the importance of this reference to the character of the war, as a barbarous strife between brother tribes.
11. Continuation: b. Oded the Prophet effects the Release of the Captives: 2Ch_28:9-15 (without a parallel in 2 Kings).—And a prophet of the Lord was there of the name of Oded, in Samaria, the capital of the northern kingdom. Here, as well as in other places of this kingdom, prophets of the true God appear active till its complete fall (722 b.c.), as in particular the ministry of Hosea teaches, which was likewise exercised on this soil.—And he went out; comp. the report, 2Ch_15:2, of Azariah son of Oded under Asa.—In the wrath . . . against Judah. Not so much your bravery as the judicial sentence of God for the punishment of idolatrous Israel is the cause of the great victory over your adversaries—a victory which you have abused by a frantic slaughter and carnage. On “that reacheth unto heaven,” comp. Gen_18:21; Ezr_9:6
2Ch_28:10. And now ye purpose to subject; comp. Gen_1:28; Lev_25:42 ff.—Are there not even with you yourselves trespasses against the Lord? look for once at yourselves, whether ye do not perceive there enough of that which inculpates you before God. To this exhortation to repentance is suitably added the warning in 2Ch_28:11, to beware of the further abuse of the power given them to execute the divine judgment, and therefore of the unmerciful treatment or even the longer retention of the captives.
2Ch_28:12 f. Four of the chiefs of Ephraim declare their concurrence with this exhortation and warning of Oded. Their names occur only here, but they present, at all events, a weighty testimony for the concrete historical character and credibility of the present account.—For with the trespass of the Lord upon us, that the effect of our heavy guilt with God (2Ch_28:10) may fall upon us, that the heavy punishment of sin may overtake us. אַשְׁמַת יהוָֹה is here the effect, the punishment of guilt contracted before God.
2Ch_28:14. And the armed host left, the armed escort who conducted the captives to Samaria. הֶחָלוּץ, as in 1Ch_12:23.
2Ch_28:15. The men who were expressed by name, the notable men mentioned by name in the old records, who specially distinguished themselves at that time by a noble emulation of love and compassion for the poor captives; comp. 1Ch_7:31; 1Ch_16:41; 2Ch_31:19. The analogy of these passages forbids us to think only of the four named in 2Ch_28:12.—And clothed all that were naked of them, literally, “all the nakedness” (abstr. pro concr.).—And anointed them, because they should return home happy and cheerful.—And carried them on asses; to which is appended a limiting and more exactly defining phrase, all the weary (or “stumbling,” לְכָל־כּוֹשֵׁל). Observe the pictorial reality and epic breadth of the whole description, which exhibits itself even in designating Jericho as the city of palms (comp. Jdg_3:13), and by the mention of it (as the border town of Judah, whither the captives were first brought; comp. Jos_18:21) accords with the story of the good Samaritan. For, in fact, there is here a grand archetype of the deed of compassion described in this didactic narrative of the Lord, as sure as they were inhabitants of the city and later country of Samaria, who took so loving an interest in the helpless Jews. The thought that Christ drew directly from this episode of the present war several points of His noble lesson should by no means be absolutely rejected. Comp. Evangelical and Ethical Reflections, No. 3.
12. Close: c. Further Visitations of Ahaz on account of his Idolatry; his End: 2Ch_28:16-27. Only the part of this section that refers to the relations of Ahaz to the Assyrian world-power (his seeking aid from Tiglath-pileser, his payment of tribute to the same, and his fall occasioned by this slavish submission to the idolatry of Syria and Damascus, 2Ch_28:16; 2Ch_28:20-25) is reported in 2 Kings 16 (2Ch_28:7-18), and there, indeed, much more fully than here. On the contrary, there is wanting there a statement of the contemporaneous humiliations of Ahaz by the Edomites and Philistines, as they are here reported, 2Ch_28:17-19.—At that time King Ahaz sent unto the kings of Assyria. The rather indefinite בָּעֵת הַהִיא admits the assumption that this embassy to Assyria took place immediately after the invasion of Rezin and Pekah (Berth.), as well as that several months or years elapsed between these events (Keil). But according to 2Ki_16:6 ff., the consequence of that first heavy defeat by the Syrians and Ephraimites, the taking of Elath by Rezin (and that which was connected with it, the invasion of the Edomites and Philistines), seems to have been the motive of Ahaz to apply to the Assyrians for aid. The plural “the kings of Assyria” is perhaps not rhetorical, as above, 2Ch_28:3, בָּנָיו (Keil), but, as it seems, originally written under the consciousness that the head of the Assyrian government was composed of several factors, namely, the king and the so-called eponymus or archon of the current year; see in particular 2Ch_30:4, where this view seems undeniable; also 2Ch_30:6; and comp. Schrader, Studien und Kritiken, 1871, part iv.; Die Keilschriften, etc., p. 308 ff.
2Ch_28:17. And again the Edomites came, perhaps made free again by Rezin’s expedition against Elath, 2Ki_16:6, from the Jewish yoke, which lay upon them from the time of Amaziah and Uzziah (2Ch_25:11, 2Ch_26:2). The tense is to be taken as the pluperfect: “and moreover וְעוֹד, et prœterea, et insuper; comp. Isa_1:5) the Edomites had come”; and so in the two following verses, for they also report something that preceded the fatal treaty with Tiglath-pileser, and served to bring it about.
2Ch_28:18. And the Philistines invaded. Of the places conquered by them, Beth-shemesh (1Ch_6:44), Ajalon (1Ch_6:54), and Socho (2Ch_11:7) have occurred already in our book. For Gederoth (in the Shephelah), comp. Jos_15:41; for Timnah, now Tibneh, Jos_15:10; for Gimzo, now Jimsu, a large village between Lydda and Beth-horon, Robins. Palest, iii. 271 The mention of daughter cities (literally, “daughters”) along with the chief places, as in 2Ch_13:9.
2Ch_28:19. For the Lord humbled Judah on account of Ahaz king of Israel. Ahaz is perhaps ironically so named; for the title “King of Israel” can scarcely be an honourable designation in him, as in Rehoboam (2Ch_12:6) or Jehoshaphat (2Ch_21:2), or as in his fore-fathers in general, 2Ch_28:27. It contains, perhaps, an allusion to the contrast between his idolatrous reign and the mind and walk of the true “Israel of God” (comp. Gal_6:16, Caspari, Keil, etc.).—Because he had revolted in Judah. So is כִּי הִפְרִיעַ with בְּ following certainly to be taken, not as Kamph. and others think: “because he made Judah refractory”; comp. rather Exo_5:4, which speaks also against the rendering of the Vulg.: eo quod nudasset eum auxilio, and of Luther (that he made Judah naked).
2Ch_28:20. And Tiglath-pilneser. Concerning this form, as corresponding not so well to the Assyrian as the Tiglath-pileser of the other Old Testament sources, see on 1Ch_5:6; for the conjectural identity of Pul with Tiglath-pileser, see on 1Ch_5:26.—And distressed him, and strengthened him not. This is the only rendering agreeable to the context, according to which, חָזַק here, contrary to its usual intransitive meaning, expresses the active sense of strengthening (confortare, roborare). See for justification of this rendering against Luther, Then., Bertheau, etc. (who take חזק according to 2Ch_27:5, Jer_20:7, etc.= “overcome”): “he oppressed and besieged him, but subdued him not,” in particular Keil on this passage; rightly also Neteler and Kamph.
2Ch_28:21. For Ahaz had plundered the house of the Lord. This was at the time that he sent the embassy with its cry for help to the mighty Assyrian king (2Ch_28:16), for with empty hands he need not approach him (comp. also 2Ki_16:7-8). חלק here is not “divide” (Luther), but “plunder, spoliare” (Vulg.); comp. חֵלֶק, booty, share of spoil (Num_31:36; Job_17:5). The strong expression corresponds to the rhetorical tone of the narrator; thereby the certainly historical statement shows that the treasures of the king’s house, as well as those of the “princes” (the high officers of the palace, or perhaps also the princes of the royal house; comp. on 2Ch_28:7), must have contributed, that the gift (שֹׁחַד, see 2Ki_16:8) sent with the ambassadors might be worthy of acceptance. That Ahaz paid tribute to Tiglath-pileser is attested, besides our passage and the report in 2Ki_16:7-9 (comp. also Isa_36:5, where Rabshakeh charges Hezekiah with revolt from Assyria), also by the Assyrian monumerts. In line 61 of an inscription composed in the last year of Tiglath-pileser’s reign (ii. R. 67), it is said that this king received tribute (madatu) from “Mittini of Askalon, Ahaz (Jehoahaz—Ja-hukha-zi) of Judah, Kozmalak of Edom.” That here Ahaz is spoken of as a tributary of the great king, and not Uzziah (as H. Rawlinson thought on account of the surprising form of the name), is shown by the naming of the rulers of Philistia and Edom, who in Uzziah’s time would scarcely have been co-ordinated with the Jewish king, the naming of whom along with Ahaz is quite consistent with the contents of the verses of our chapter. Comp. Schrader, p. 151 ff.
2Ch_28:22. And in the time of his distress, a date of like indefiniteness and pliability with בָּעֵת הַהִיא in 2Ch_28:16. That the revolt of Ahaz to the gods of the Syrians thus took place after the distresses which the Edomites, Philistines, and Syrians prepared for him, cannot be definitely concluded from this passage; rather it seems to follow from 2Ch_28:23 that he had already, during the war with Rezin, begun to testify his respect for the gods of his foe and his country. There is therefore no proper contradiction between our passage and 2Ki_16:10 ff.; only that there is given a more concrete and definite report concerning this turning of Ahaz to the Syrian gods than in our section, which also, again, bears an eminently rhetorical and pathetic character, as indeed all that is related from 2Ch_28:5 onwards.
2Ch_28:24. And Ahaz . . . cut up the vessels of the house of God, that is, as is stated more precisely in 2Ki_16:17, he broke out the sides of the bases, removed the lavers from them, transferred the sea from the brazen oxen to a stone pavement, etc.—And shut the doors of the house of the Lord, that is, according to 2Ch_29:3; 2Ch_29:7, the doors not of the court, but of the temple itself, or the porch before the holy and most holy places. Accordingly, the shutting of these doors signified that he suspended the worship of God in the holy and in the most holy place, while he left the altar of burnt-offering in the court; with which 2Ki_16:15 f. agrees, although there the erection of a separate altar of burnt-offering, built after the model of Damascus of Syria, beside the brazen altar of Solomon, is reported (see Bähr on the passage).—And made him altars in every corner of Jerusalem. Among these altars is included the new altar of burnt-offering in the court, 2Ki_16:10-16, built at the command of Ahaz by the priest Uriah after the pattern of the idol-altar at Damascus. The כָּל in בְּכָל־פִּנָּה is not to be pressed, nor, for example: “under every tree,” in 2Ch_28:4, nor the phrase: “in every single city of Judah,” in the following verse.
2Ch_28:25. And provoked to anger the Lord (כעם, hiph., as in Deu_32:16; 1Ki_14:9).
2Ch_28:26-27; comp. the briefer closing notice in 2Ki_16:19-20.—And they buried him in the city in Jerusalem; thus not: “in the city of David,” as is usually said, and further not: “in the sepulchres of the kings of Israel” (see on 2Ch_28:19), but apart from the proper tombs of the kings—perhaps in the field mentioned in 2Ch_26:23, where the leprous Uzziah was buried. 2Ki_16:20 reports nothing of such an exception that was made with respect to the grave of Ahaz.
Evangelical And Ethical Reflections And Homiletic Hints On 2 Chronicles 24-28
1. A period of fully a century and a half (877–727 in the usual chronology) is occupied by the five reigns here combined, comprising a reign of forty, of nearly thirty, and of fifty-two years. But none of them yields any permanent gain for the development of Judah into the normal form of a truly theocratic condition, as the deep corruption exhibited under the last, an instance of decided misrule, shows. When the Canaanitish idolatry, naturalized by Athaliah, after a short predominance, was again expelled, as an element utterly foreign to the Davidic house and the Jewish people, five reigns regularly following in legitimate succession, of which perhaps none was begun otherwise than under favourable auspices, and with joyful hopes on the side of the theocratic party, furnish before the end of 150 years the sad result of a decided relapse into that idolatry. For the less insidiously evil and murderous than merely weak policy of Ahaz in every instance must be regarded as such a relapse, though it might not be the Tyrian-Canaanitish idolatry of Athaliah to which he chiefly yielded, but the Damascene-Syrian superstition of his adversary Rezin, and though, further, the outward form and show of the legitimate worship was perhaps better observed under him than under the priest-opposing daughter of Omri. On the whole, it is manifest that under Ahaz the corruption of religion and morals had gnawed more deeply than at that time, and struck firmer roots into the consciousness and customs of the people. It is now, at least, quite contrary to the state of things then, directly a priest, perhaps the high priest (Uriah, 2Ki_16:10 ff.), who readily enters into the king’s idolatrous intentions, and lends a hand to desecrate the sanctuary of Jehovah with foreign modes of worship, elaborated after heathen models; a characteristic which the Chronist perhaps only neglected expressly to mark, because it disgusted and annoyed him to report anything so unreasonable and abominable as this treason of a priest of the Lord. And as the priest, so the people does not now, at the beck of a true witness, as then of Jehoiada, rise up as one man to put an end to the foreign hateful thing at one blow, but presents so little resistance to the seductions to spiritual and corporeal adultery proceeding from the court, that it remains, during a reign of almost sixteen years, on the path of Baal-worship, and establishes not only idolatrous altars in every corner of Jerusalem, but also high places for burning incense to strange gods “in every single city of Judah” (comp. 2Ch_28:24-25), without standing up in righteous indignation against such a course, or even earnestly seeking a return to theocratic obedience. That it could come to this a century and a half after the events under Athaliah, tells not of a gradual progress to a better state of things, but rather, of a slow but irresistible sinking into worse and worse—of a constant ripening of the people for that fearful judgment of God which now fell on the kindred people of Ephraim immediately after the death of Ahaz at the end of these 150 years, and with respect to which for Judah, with all the energy of many attempts at reform (especially under Hezekiah and Josiah), nothing beyond a postponement, a delay of less than 150 years more was secured.
2. None of the four comparatively theocratic reigns before Ahaz had been able to check the descent of the people with uneasy certainty and constancy on this downward path to final corruption; for none possessed the reverence for God and law, untainted by heathenish abominations, which characterized the rule of an Asa or Jehoshaphat. For Joash maintained a decidedly theocratic demeanour only so long as his paternal friend, instructor, and counsellor Jehoiada governed him, or so long as those two symbols given him (2Ch_23:11) at his accession—the crown as the sign of power, and the law as the sign of theocratic wisdom—exercised their united influence over him;19 after whose death he permits, at the request of the worldly-minded “princes of Judah” (representatives of the higher nobility, to whom the “priestly power” might long since have well been an abomination), the entrance again of idolatry, and causes the faithful witness of the truth, warning them of the evil consequences of such a course, the son of his instructor Jehoiada (and therefore his near relative), to be slain in the court of the temple. Whereupon also the threatened judgment of God, accomplished by a desolating raid of the Syrian Hazael, suddenly enters, and in a very short time brings about the end—and that a terrible end—of the unfaithful king. This reign resembles in more than one respect the history of such rulers of the Middle Ages or of modern times as the German emperors Otto III. and Henry IV., or in many respects Louis XIV. of France, who enjoyed the guardianship of excellent regents of the spiritual order at the beginning of their career, but afterwards failed to beware of the evil consequences of their passing over to a false independence. Not much better or happier was the reign of Amaziah, whose early measures, as the sparing of the children of the murderers who conspired against Joash (2Ch_25:4; comp. Deu_24:16) shows, were entirely accordant with the precepts of the law; but who afterwards, in consequence of a successful war with Edom, which seems to have made the conqueror presumptuous, degenerated into heathenish practices, offered the tribute of worship to the gods of the conquered Edomites (naturally without meaning to abolish the legitimate worship of Jehovah, proceeding on some sort of theoretical and practical mingling of the two modes of worshipping God), and added to this the further folly of a supercilious provocation of the powerful Joash of Israel to war. A severe humiliation by this foe, as a reward for this haughty bearing (conjoined with which are here, again, scornful neglect and rough treatment of one of the prophets of Jehovah, ver. 16), here also failed to delay the issue; and the end of the king, effected by a band of traitors and conspirators, ver. 27, was as violent as that of his father. With respect to external politics as well as military and economic (financial) consolidation of their power, the two following reigns appear to have been more fortunate. The vigorous Uzziah, reigning more than a half century, restores in many respects once more the glorious days of a Jehoshaphat, especially with regard to the maintenance of his sway over the southern tribes, and the great advance of the defensive power and financial capability of the country. But when the true spiritual adviser whom he long followed, the prophet Zechariah, was separated from him, he also exhibited haughtiness, daring arrogance, and false independence in spiritual things. And if his people were not involved in the judgment incurred by this guilt, yet his transgression brought on himself a heavy and shameful fall, for which there was no recovery on this side the grave. He dies as one “smitten of God” (Isa_53:4; comp. Job_2:7; Job_6:4 f., 2Ch_16:12 ff.) in a sick-house, and does not even in death partake of the honour due to a king of the line of David, and also a powerful and celebrated prince (2Ch 26:28). To his son Jotham, reigning a much shorter time, but in a like spirit and with like external fortune, a humiliation of the same kind is certainly spared; for “he entered not into the temple of the Lord,” ventured on no such daring stretch of his authority as Uzziah in his attempt to burn incense. And how far he was thereby from being without guilt, or free from inward participation in such offences, is shown by the reckless audacity with which his on and successor, during his whole reign (of equal length with that of his father), ventured to addict himself to the demoralizing idolatry of the neighbouring nations, and to procure for it unlimited entrance among his people. Of the father of such a son we can form no very favourable opinion, even if the scanty notices of our author announce little or nothing positively unfavourable concerning him.
3. The penal judgment of God for such continued yielding to the seducing and corrupting influence of heathenism, as it was decreed against Judah, soon after the corruption had broken forth in all its grossness, in the so-called war with Syria and Ephraim, appears, according to the representation of the Chronist, to have been terribly great and severe. More than 100,000 fighting men fall as the sacrifice of a single battle-field, and almost double that number of women, children, and other prisoners of war are dragged away as slaves, and owe their instant unconditional release to the compassion of their kinsmen, the victorious Ephraimites, evoked by a bold and vehement prophetic admonition; so that in this case the Jews were put to shame by the more righteous and pious conduct of the citizens of the neighbouring kingdom (which, however, took place on the very eve of their religious and political ruin). But the spiritual blessing which should have sprung from so heavy and deeply humiliating a visitation was gone. No trace of the return of the heart to the true God and to His law comes to light in the subsequent accounts concerning the acts and events of the reign of Ahaz. And the calamities added to that great defeat, the invasions of the Edomites and Philistines, as well as the distress from the Assyrian king, whose alliance naturally soon proved to be an oppressive sovereignty, produce, instead of repentance toward God, only increasing submission to the idols. As slave children with venal servility kiss the rod with which they are chastised, so Ahaz thinks he must present more demonstrations of respect to the gods of his victorious foes, in proportion as they prepare for him heavier humiliations. And no one among the people brings him back from such folly; the voice of no prophet, though they press as strongly and closely upon his ear as that of an Isaiah (Isaiah 7-10), is able to check the criminal course into which he has gone with his princes, his counsellors, and his strong party among the people. First under his son Hezekiah, repentance and amendment, the path to which was already prepared in many hearts by the previous afflictions, come to light; and that unusually severe judgment of God finally proves to be a wholesome corrective measure, the effect of which is to save, create new life, and purify; comp. Hezekiah’s own reflections on it, 2Ch_29:9,—a passage which, at the same time, deserves to be taken into account as a supplementary testimony to the greatness of the loss suffered by the people from the defeats in question.
4. In the representation of the author of the books of Kings, this pragmatic connection of the defeats of Ahaz, especially that inflicted on him by the Syrians and Ephraimites, with his sins and his sinking into ever worse impenitence and idolatry, is less sharply and clearly exhibited than in the strong, rhetorically-coloured, and generally animated and impassioned style adopted by our author. But its substantial credibility can suffer no damage from this, that it here and there presents other points of view, and in part connects the events otherwise. As the reports of the Chronist, giving great prominence to the Levitical element in the revolution conducted by Jehoiada, as well as in the contributions for the temple and its repair under Joash, in contrast with those of the books of Kings, do not deserve to be cast in the shade and disparaged; or as that which our author more specially relates concerning Uzziah’s transgression and punishment from his Levitical point of view is not to be suspected in comparison with the allusive brevity of the older parallel account; even so we have no right to hesitate with regard to that which is peculiar to him in the description of the Syro-Ephraimitish war. The roundness, resting rather on an estimate than an exact enumeration, of the high numbers in 2Ch_28:6-8 is the only thing that is to be conceded to the judgment of the opponent calling in question the strict historical accuracy of his narrative (see above on this passage). All other details of this description clearly rest on good historical ground; neither the names of the persons that fell, 2Ch_28:7, in the great engagement with Pekah among the king’s relatives and nearest circle, nor those of the nobles of Ephiraim who supported by their vote the admonition of Oded to release the Jewish captives (2Ch_28:12), look like mere invention. The invention of such names, in order to invest an account, legendary in itself, with the appearance of historical truth, would, in fact, be an inconceivable monstrosity, a unicum in the history of literary fictions. But they both hold and support each other, the undeniable historical reality of these names, and the credibility of the facts with which they are connected and environed. The entrance also of the prophet Oded, and the words spoken by him, are accredited by the reacting power of these concrete names. What is done to the Jewish captives by those four chiefs of Ephraim seems purely inconceivable without a vehement admonition, such as that spoken by Oded according to 2Ch_28:9-11. Caspari therefore declares it to be the “highest levity” (against Gesenius, in his Commentary on Isaiah, p. 269, and other impugners of the historical truth of this prophetic utterance) to hold the report in vers. 9–11 to be unworthy of credit, and yet to regard the contents of 2Ch_28:12 ff. as historical. And in the same relation of supplement and of correspondence to 2 Kings stands in general all that our author reports different from the statements there concerning Ahaz and the steps taken by him for the furtherance of idolatry. As the remarks made by him, 2Ch_28:17-19, concerning the invasions of the Edomites and Philistines, agree excellently with 2Ki_16:6, so between that which he relates, 2Ch_28:23-25, regarding the idolatrous profanation of the temple and its vessels and 2Ki_16:10-16 there is no contradiction whatever, but merely a relation of supplement and confirmation. On the whole, it would seem superfluous, indeed almost paltry, after Caspari’s emphatic and pertinent argument in favour of the essential harmony of the two reports of the war, to enter further into subtle critical disquisitions or wide apologetic investigations regarding their apparent or even real points of difference.
Footnotes:
[1]The absent copula before בניה is supplied in the Sept., Vulg., and Luth., and rightly.
[2]The Sept. and Vulg. take הַבֹּהֵן rather as the accus. belonging to Zechariah (τὸν ἰερέα, sacerdotem).
[3]The Vulg. and Syr. do not translate מֵעָם; the Sept. (ἐν τῶ̣ λαῷ) appears to have read בָּעָם.
[4]Hebr. דַּרְמֶשֶׂק, as always in Chronicles; comp. 1Ch_18:5.
[5]For בני יהוידע the Sept. and Vulg. probably read aright בן י׳ The plur. seems a slip of the pen.
[6]So according to the Kethib וְרֹב. on the Keri יִרֶב, “be multiplied” (the sentence upon him), see Exeg. Expl.
[7]Before יַבְשִׁילְךָ is וְלֹא to be supplied, with almost all recent expositors. See Exeg. Expl.
[8]For לַמֵּאוֹת we should certainly read, with the Keri (and a considerable number of mss.): לִמְאַת.
[9] לְךָ, Kethib; the Keri is לְבָה. Comp Exeg. Expl.
[10] שַׁעַר הַפּוֹנֶה, “gate of turning,” is undoubtedly and error for שׁ׳ הַפּנָּה, “corner gate”; comp. 2Ch_26:9, and especially the parallel 2Ki_14:13.
[11]For בְּעִר יְהוּדָה the old versions (Sept., Vulg., Syr.) have: “in the city of David.”
[12]The Keri amends יְכִילְיָה, after 2Ki_15:2, into יְבָלְיָה, which is scarcely right.
[13]Instead of בִּרְאוֹת should rather be read, with the Sept. (ἐν φόβω̣ χυρίου), Syr., Targ., Raschi, Kimchi, and some Hebrew mss. of de Rossi: בְּיִרְאַת.
[14]Sept.: ἐπὶ τῆς πέτρας (Perhaps thinking of petra, the capital of Edom).
[15]Sept.: οἱ Μιναῖοι, by mistake (from the preceding τοὺς Μιναίους).
[16]So the Kethib (יְעוּאֵל); the Keri has יְעִיאֵל (as Ezr_8:13).
[17]The Sept., Syr., and Arab. have twenty-five, a reading which Houbigant, Dathe, Ewald, Berth., and most moderns prefer. Comp. also J. A. Bengel, in the passage quoted, Introd. § 6, Rem. (p. 28).
[18]Properly “Darmascus”; comp. 1Ch_18:5-6; 2Ch_14:2; 2Ch_24:23.
[19]Comp. Luther’s marginal note on this passage: “Finely are both the crown and the book presented to the King that he might be not only mighty, but also wise, or (as we may say) know God’s word and right. Thus, even now, we make kings with a sword and book.”
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 15, 17, 18, 19, 20, 22, 23, 25 Jehoiada took for him two wives--As Jehoiada was now…
Jehoiada took for him two wives--As Jehoiada was now too old to contract such new alliances, the generality of interpreters apply this statement to the young king.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 17, 18, 20 15. A hundred and thirty years old — Longevity…
15. A hundred and thirty years old — Longevity without parallel since the days of the patriarchs. Compare Gen_47:9. A number of critics, however, regard the number as corrupt, and propose to substitute one hundred and three, or eighty-three. This aged priest had been as a sun and a shield to his people. He had preserved the royal seed of David from destruction, delivered the kingdom from the curse of Athaliah’s rule, exalted Joash to the throne, and counseled him in the ways of Jehovah, and lived long to guard and strengthen his reign. Well might a grateful people bury him “among the kings,” and remember and chronicle the “good” he had done in Israel. The death of this high priest is mentioned as the turning-point in the reign of Joash. When his priestly friend and counsellor was gone, he was soon led astray by evil advisers, and thus brought judgment upon himself and his people.
DEFECTION AND WICKEDNESS OF THE KING AND THE PEOPLE, 2Ch_24:17-22.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 25, 26, 27 Ch. 2Ch_24:1-3 (= 2Ki_11:21 to 2Ki_12:3). Joash begins to…
Ch. 2Ch_24:1-3 (= 2Ki_11:21 to 2Ki_12:3). Joash begins to Reign
3. And Jehoiada, etc.] This ver. is not in Kings. It was the duty of a Jewish father to provide his son with a wife; Jehoiada standing in loco parentis does this for Joash.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27 REIGN OF JOASH. (Comp. 2 Kings 12)
XXIV.
REIGN OF JOASH. (Comp. 2 Kings 12)
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PROPHETIC MINISTRY OF ZECHARIAH BEN JEHOIADA.
The Ascendancy of the High Priest Jehoiada. Repair of the Temple (2Ch_24:1-14).
(1) Joash was seven years old.—This verse coincides with 2Ki_12:1-2, merely omitting the note that his accession took place “in the seventh year of Jehu.” There he is called Jehoash, of which Joash is a contraction. (Comp. Jehoram-Joram.) The meaning may be “Iahu is fire (comp. Isa_33:14); but more probably it is “Iahu is a man.” (Comp. Ashbel.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–27 This chapter contains the entire career of Joash, and…
This chapter contains the entire career of Joash, and is answered to by the twelfth chapter of Kings. It tells of Joash"s fidelity to God, and his worship and temple, while Jehoiada"s life lasted (vers. 1-14); of his departure from God and permission of idolatry afterwards (vers. 15-22); of the punishment he received at the hands of the Syrians (vers. 23, 24); and of his miserable end (vers. 25-27). The differences between our chapter and the parallel, in respect of what it both omits and supplies, are much larger than usual, and are very interesting and suggestive in the character of them. These points will be marked particularly in the notes underneath as they occur.
His mother"s name Zibiah of Beersheba. We do not read, in the brief account of Ahaziah, Joash"s father, whom he married. Nothing is as yet known of Zibiah, but there must be some significance underlying the mention of her name and native place, or known place of residence. The references Amo_5:5 Amo_8:14 may possibly contain the clue, in holding up Beersheba as the most idolatrous of idolatrous places. Beersheba offers another reference of unhappy associations. (1Sa_8:2) As a terminus of the land, "Dan to Beersheba" (Jud_1:20:1; 2Sa_24:2; 1Ch_21:2) as a terminus of the divided Judah, "Beersheba to Mount Ephraim", (2Ch_19:4) "Geba to Beersheba"; (2Ki_23:8) and as a terminus of this Judah yet reduced after the Captivity, "Beersheba to the valley of Hinnom"; (Neh_11:30) its mention is notorious. The references Gen_21:31 Gen_26:18, 31-33 are full of interest, as bearing on the way in which the spot is first known in Bible history.
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Vers. 1-27.
The sad and strange unreliableness of human disposition and life here.
One of the strangest of all the sadnesses of human life is the uncertainty and unreliableness of human disposition, which it is so constantly exposing to view. Not only has the fairest promise vanished (like the sun of many a morning) long before the character could be supposed to be firm or even fairly formed, but after the period justly esteemed critical has passed, after fruit has set, and even after some fruit has been gathered ripe, alas for the failures and falls, the disappointments and distressing desolation, which have laid waste the scene! The turn in the life of Joash, with his miserable end, of which this chapter bears record, is a very distinct and typical instance of what has been and is still often. And in reading the present chapter, we are forcibly reminded of the apostle"s language "All these things were written for our admonition." We cannot afford to regard the contents of this chapter as of merely historic interest; they are of terrible though kindly import for modern life and all life. In connection with this thought, the following points may be picked out in the matter of the present history. The life which thus in its afternoon, let us say, turned aside to evil, was
I ONE WHICH HAD BEEN, IN THE VERY INCEPTION, NURSING, AND FIRST REARING OF IT, ALMOST MIRACULOUSLY SAVED AND GUARDED THE VERY CREATURE OF PROVIDENCE, THE CHILD OF DIVINE CARE AND WATCHFUL LOVE. Many an analogy really every whit as strong and impressive may be found and instanced by the practical preacher here; also cases which may be well within the knowledge of the parish or the country.
II ONE THE RIGHT BEGINNING OF WHICH WAS CONSPICUOUS BOTH FOR THE GREATNESS AND THE WORTHINESS OF ITS ZEAL.
III ONE WHICH HAD ENJOYED THE SUSTAINING HELP OF THE BEST AND MOST FAITHFUL OF FRIENDS. These friends had been of the kind that well remind us of the psalm of Joash"s ancestor; for his "father and mother had indeed forsaken him," when "the Lord took him up," in the persons of. the. priest and.. his wife. All. the incalculable advantages of the best of early associations and religious prepossessions had been the happy portion of Joash, now when every recollection and reminiscence should have been gilding itself with fresh sacredness to be flung away to the winds, as though they were presences to the mind as much to be dreaded as in fact they were worthy to be cherished.
IV ONE THE WRENCH OF WHICH WITH THE PAST WAS SURPRISINGLY VIOLENT AND ABSOLUTE; AND ITS MOTIVE AS SURPRISINGLY UNJUSTIFYING OF IT. This apparently absolute reversal of what had hitherto seemed character and goodness was above all witnessed to by one central blackest blot in the conduct of Joash. Guiltily did he forget the debt his own very pulse and beating heart owed to the preservers of his life, when he commanded that Zechariah, the son of their love, be stoned to death for his righteous remonstrance and warning. His dying words, "The Lord look upon it, and require it," no doubt did not mark the spirit of unforgivingness; they did mark, and justly, the turpitude of the sin which was bound to "find out" the perpetrator of it! And then the motif of the conduct of Joash! It is written in ver. 17. The brief suppressed language, which does there write it, tells the more significantly of its dishonourableness and despicableness, only fit to shun the eye of day! And the warnings of the Lord God of the fathers of Joash and his people, are so touchingly expressed, especially in ver. 19! These preclude the possibility of our deducting anything of blame from Joash, on the ground of his being taken unawares, or surprised by some sudden gust of temptation. This type of thing has indeed numbered its antitypes, times without number; but was it not thus forcibly delineated, deeply graven or etched, that whoso should have eyes to see might see, and ears to hear might hear?
V ONE THE END OF WHICH REVEALED MOST FEARFULLY ALIKE THE REVULSION OF MAN AND THE SOLEMN RETRIBUTION OF GOD. With what smitten wonder our awed thought follows unwittingly, but trembles to essay to track the ways of God"s hidden judgment, when the account of this present life is once summed up, hidden because that account is summed up! What solemn need for every man to watch and pray; to walk humbly; to take heed how he stands; and to remember the warnings of those of whom this is the record, that they "did run well"!
HOMILIES BY W. CLARKSON Vers. 1, 2.
Moral weakness.
The extremely interesting circumstances under which Joash came to the throne (ch. 23.) make us wish that there was something satisfactory to record of him when he sat upon it. Unfortunately, it is not so. One work in particular he wrought (see next homily) for which he deserves honour, but his character stands before us as that of an essentially weak man. He did what was right all the days of Jehoiada, but no longer. He allowed one man, to whom he was much indebted, to influence him aright; so far he did well. That, however, is not saying very much, for it would have been ingratitude indeed, of the deepest dye, if he had not been guided by those who first saved his life, and then, as the greatest risk to themselves, seated him upon the throne of his fathers. But goodness that goes no deeper than that is essentially weak; the worth that has to be propped up by a human hand, and that falls to the ground when the sustaining hand is withdrawn, is of small account. It has taken no root; it will have no length of life; it will bring forth no flowers and fruits. Moral weakness is
I DISREGARDED OF GOD AND MAN. For such men as Joash the prophet of the Lord has no word of general commendation, though he has words of rebuke to utter (vers. 19, 20). With them God "is not well pleased." And man is also and equally dissatisfied. Men that are wrong and strong will find their advocates; indeed, they find all too many to honour and praise them, both while they live and when they are departed. But men that are good and weak find none to admire them. They may start, as Joash apparently did, with fair intentions and blameless desires, but they have no force of character, and being "driven with the wind and tossed," carried about hither and thither according to the passing breeze, they are the object of disregard, if not of positive contempt. There is nothing honourable or admirable in them.
II FRUITLESS OF ANY POSITIVE GOOD. Such men as Joash may do some good during one half of their life, or at different parts of their life; but the good they then do is counterbalanced by the harm they work during the other half or on other occasions; and no one can say which prevails over the other. The measure of many a man"s life-influence is a nice sum in spiritual subtraction; and when everything is known it will perhaps be found to be a "negative quantity." It is a poor and a pitiful thing to see a man first building up and then pulling down; one day working with the people of God and the next associating with the enemies of true and pure religion; subscribing to a Christian charity and attending a demoralizing spectacle; pulling in contrary directions. What can such a man do? What witness can he bear, what work achieve, what contribution bring to the great end we should have in view the elevation of our kind? That will be represented by a cypher or something worse.
III UNNECESSARY. It may indeed be said that this is a question of natural endowment, and rests with our Creator and not with ourselves; that men receive from him either strength and force of will or else pliancy of spirit, sensitiveness of soul and readiness to be affected by influences from outside. This is true, in part; but it is not the whole truth. We must not make our heavenly Father responsible for our short-comings. Moral weakness is a defect of character. It is the result of a wrong choice.
1. Let a man give himself, as he should, in full surrender to the God whoso he is and whom he is most sacredly bound to serve, to that Divine Saviour who has bought him with the price of his own redeeming blood, and he will then be in the way of gaining single-heartedness and strength.
2. Let him be regularly and repeatedly renewing his act of self-dedication. Joash did, when he was a child, pledge himself to the service of Jehovah. (2Ch_23:16) But he was then too young to understand all that such a covenant meant. He should have continually renewed that solemn pledge. We have the amplest opportunities and invitations to reconsecrate ourselves to the service of Christ, and if we accept these, we shall retain our thorough loyalty to him, and then we shall not be moved and swayed, but be "steadfast and immovable.
3. Let him gain strength from above. There is an unfailing Divine resource on which all the good may draw. "When I am weak, then am I strong," said Paul. For when he was most conscious of his own insufficiency, then he looked up for help to the "Lord of all power and might," to him who can and will "strengthen us with strength in our soul," who will "strengthen us with all might by his Spirit in the inner man," who will make us strong
(1) to endure;
(2) to overcome;
(3) to bear witness;
(4) to labour in the holy fields of Christian work. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 4, 10, 15, 19, 22 And Joash did that which was right in the…
2Ch_24:2
And Joash did that which was right in the sight of the Lord an the days of Jehoiada the priest.
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Goodness as a morning cloud
There are certain characters that are great curiosities. There are also other characters that are great monstrosities. The ease of Joash is s very extraordinary one. From his history learn--
I. That it is a great blessing when people yield to godly influences.
1. The first six years of Joashs life were spent in the temple.
2. He was started in lifes business in a very admirable way.
3. He was outwardly obedient to the law of the Lord in the days of Jehoiada.
4. He was zealous for the externals of religion.
5. He influenced others for good.
II. Good as all this is, it is not all that is needed.
1. This is not yielding the heart to God.
2. All this yielding to godly influences may exist without any personal, vital godliness whatever.
3. An externally pious character may even prevent men from being saved at all. It may lead a man to take for granted that he is saved.
4. To be under godly influences year after year, without any great trial or temptation, may leave the personal character altogether undeveloped.
We must have some kind of test, or else we cannot be sure of the character. You cannot be sure about principle being in any young man if he has been kept under a glass case, and if his principles have never been tried. The real character of Joash had never come out at all, because Jehoiada, as it were, covered him. His own disposition was only waiting the opportunity of developing itself. I have heard of an officer in India who had brought up a young leopard. It was apparently as tame as a cat. One afternoon, while asleep in his chair, the leopard licked his hand in all tenderness as a cat might have done; but after licking awhile it licked too hard and a little blood began to flow. It no sooner tasted blood than the old leopard spirit was up, and his master was his master no more. So does it happen to many that being shut in, and tamed, as it were, but not changed, subdued but not renewed, kept in check but not converted, there has come a time afterwards when the taste of blood has called out the old nature, and away the man has gone.
III. This yielding character may even prove a source of mischief. The princes of Judah came and made obeisance to the king. What followed?
1. Joash went off to sin.
2. He refused reproof.
3. He slew his friends son.
4. Having no faith in God, he robbed the temple, and gave all the gold and treasures unto Hazael the Syrian. (C. H. Spurgeon.)
The goodness of King Joash
1. The history of Joash enforces the duty of training ourselves, and those who are under our guidance, to stand alone, and not to rest upon the support of others.
2. Not that we should make small account of the counsel of wise and religious friends. The perfect use of a wise adviser is not to determine for us what we shall do in every particular case that day by day arises; but to help us to store our minds with sound principles, such as we may call up for our own direction when any emergency requires them.
3. There is a great difference in the natural constitution of mens minds. Some are like the creeping plant that grows up rapidly, but must always hang for support upon some external prop. Others are like the oak, slowly developing itself from among the meaner underwood, until it rears its head alone above the trees of the forest. When the trellis or pole decays, the creeper must fall to the ground; the oak abides seemingly unmovable in its own strength. All the culture that man could bestow would never give to the creeper the sturdiness of the oak.
4. But though man cannot change nature God can. He can impart strength to the weakest character. Therefore the way to be firm in what is good, is to take God for your guide and support, and not man (Gal_6:4-5; Php_2:12-13).
5. There is no contradiction between the duty of seeking and in due measure following the counsel of our good instructors and the duty of standing fast for ourselves in the counsel of God. Just as the office of the moon is to transmit the reflected light of the sun to the dark side of the earth; but if the moon comes between the earth and the sun, it does but darken the earth, by intercepting from it the rays that beam from that great light which is the source of light and heat to both; so the parent, the teacher, or the priest, is to stand for God towards the child, the pupil, or the private Christian, so far as their imperfect knowledge or their spiritual needs require; but not so as to eclipse God, or to make them forget that to God and not to man they are answerable in the last resort for their deeds. (James Randall, M.A.)
Joash
Men may constrain us to a temporary amendment, but God alone can control us to a lasting change of character and heart. Circumstances can make any one of you religious for a time, and give you feelings and habits which will make you appear religious to others, and what is worse still, lead you to suppose that the outward appearance is the effect of inward principle. But nothing but the grace of God, and the love of His name and His truth, can produce that piety of heart which withstands temptation, and lives when all earthly agencies are gone which nursed it, because it lives in Him who was pleased to make those earthly agencies the means of grace to the soul. We have in this verse two characters for contemplation.
I. Jehoiada, as an example of influence exerted for good.
1. He had three elements of success with which to work.
(1) Power, arising from his priestly office and his marriage relationship.
(2) Piety, which gave him the principles on which to discharge his mission.
(3) Courage, arising from his faith in God.
2. Note here the relative influence of personal piety. Joash did that which is right. The nation prospered in every sense through the faithfulness of one man. Clear and consistent personal piety is always a persuasive thing. No treatises upon religion can rival for persuasive power the living epistles known and read of all men. Our calling as Christians is to win others, as Jehoiada did, to do that which is right in the sight of the Lord. We have received light that our faces may shine before men. The design of God in our salvation is not only our happiness but our usefulness.
II. Joash as an example for our warning. The religion which had its life and influence only from a man was soon forgotten when the source of that influence had passed away. There is a vital difference between the godliness which is the result of external circumstances and that which is the product of internal principle. It is the difference between the galvanised corpse and the living man; the star and the meteor; the flash of the lightning and the action of the sunbeam. There is a false godliness current among men.
1. With some piety is dependent upon policy.
2. With others it is a matter of periods.
3. With others it is a religion of place.
4. With others it is dependent upon the personal influence of some minister, or upon the advice and counsel of a friend. (C. J. Phipps Eyre, M.A.)
Life and character of Joash
I. The instability of his religion.
1. He was zealous for God under restraint.
2. He degenerated when that restraint was taken away.
II. The honour and the disgrace of his reign.
1. Honourable reforms.
2. Disgraceful crimes. Like Nero after the death of his teacher Seneca, the philosopher, he was stained with crimes.
III. The disastrous end of his life. Conclusion: Learn--
1. The responsibility of those to whom the care of young persons is entrusted.
2. Caution those yet under guardianship and tutors and friends.
3. The awful end of those who turn aside from hopeful beginnings. (J. Wolfendale.)
The Jehoiadas of society
It would seem to be about the last thing men do, to estimate properly the value of subtle and silent influences, the magic and wisardry of noble character. We may even be ashamed to do certain things in the presence of the Jehoiadas of society. We are not ashamed of the things themselves, nor are we unprepared to make experiments in regard to them; but whenever we would put forth our hand to begin the experiments we see the observing Jehoiada, and withdraw from the pernicious attempt. So it is that there are trustees of commercial and social honour, men who would never do the dishonourable deed, speak the calumnious word, or mislead the sentiment of the market-place in times of strong temptation and peril. We rely upon them as disinfectants, keeping the commercial atmosphere pure, and discouraging in the most positive and decisive manner the spirit and action of men who are low-minded and selfish. These Jehoiadas deliver no lectures upon commercial morality, nor do they in any manner that can be charged with conceit display their own virtues; they simply go on their straightforward course, doing justice, loving mercy, and walking humbly with God, and the result of their presence and character is that even the worst men are restrained, weak men are confirmed in good resolutions, and men whose character needs inspiration receive it from their example. (J. Parker, D.D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 2 Chronicles 24-25
JOASH AND AMAZIAH
2 Chronicles 24-25
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FOR Chronicles, as for the book of Kings, the main interest of the reign of Joash is the repairing of the Temple; but the later narrative introduces modifications which give a somewhat different complexion to the story. Both authorities tell us that Joash did that. which was right in the eyes of Jehovah all the days of Jehoiada, but the book of Kings immediately adds that "the high places were not taken away: the people still sacrificed and burnt incense in the high places." Seeing that Jehoiada exercised the royal authority during the minority of Joash, this toleration of the high places must have had the sanction of the high-priest. Now the chronicler and his contemporaries had been educated in the belief that the Pentateuch was the ecclesiastical code of the monarchy; they found it impossible to credit a statement that the high-priest had sanctioned any other sanctuary besides the temple of Zion; accordingly they omitted the verse in question.
In the earlier narrative of the repairing of the Temple the priests are ordered by Joash to use certain sacred dues and offerings to repair the breaches of the house; but after some time had elapsed it was found that the breaches had not been repaired, and when Joash remonstrated with the priests, they flatly, refused to have anything to do with the repairs or with receiving funds for the purpose. Their objections were, however, overruled; and Jehoiada placed beside the altar a chest with a hole in the lid, into which "the priests put all the money that was brought into the house of Jehovah." {2Ki_12:9} When it was sufficiently full, the kings scribe and the high-priest counted the money, and put it up in bags.
There were several points in this earlier narrative which would have furnished very inconvenient precedents, and were so much out of keeping with the ideas and practices of the second Temple that, by the time the chronicler wrote, a new and more intelligible version of the story was current among the ministers of the Temple. To begin with, there was an omission which would have grated very unpleasantly on the feelings of the chronicler. In this long narrative, wholly taken up with the affairs of the Temple, nothing is said about the Levites. The collecting and receiving of money might well be supposed to belong to them; and accordingly in Chronicles the Levites are first associated with the priests in this matter, and then the priests drop out of the narrative, and the Levites alone carry out the financial arrangements.
Again, it might be understood from the book of Kings that sacred dues and offerings, which formed the revenue of the priests and Levites, were diverted by the kings orders to the repair of the fabric. The chronicler was naturally anxious that there should be no mistake on this point; the ambiguous phrases are omitted, and it is plainly indicated that funds were raised for the repairs by means of a special tax ordained by Moses. Joash "assembled the priests and the Levites, and said to them, Go out into the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not." The remissness of the priests in the original narrative is here very faithfully and candidly transferred to the Levites. Then, as in the book of Kings, Joash remonstrates with Jehoiada, but the terms of his remonstrance are altogether different: here he complains because the Levites have not been required "to bring in out of Judah and out of Jerusalem the tax appointed by Moses the servant of Jehovah and by the congregation of Israel for the tent of the testimony," i.e., the Tabernacle, containing the Ark and the tables of the Law. The reference apparently is to the law, {Exo_30:11-16} that when a census was taken a poll-tax of a half-shekel a head should be paid for the service of the Tabernacle. As one of the main uses of a census was to facilitate the raising of taxes, this law might not unfairly be interpreted to mean that when occasion arose, or perhaps even every year, a census should be taken in order that this poll-tax might be levied. Nehemiah arranged for a yearly poll-tax of a third of a shekel for the incidental expenses of the Temple. {Neh_10:32} Here, however, the half-shekel prescribed in Exodus is intended; and it should be observed that this poll-tax was to be levied, not once only, but "from year to year." The chronicler then inserts a note to explain why these repairs were necessary: "The sons of Athaliah, that wicked woman, had broken up the house of God: and also all the dedicated things of the house of Jehovah they bestowed upon the Baals." Here we are confronted with a further difficulty. All Jehorams sons except Ahaziah were murdered by the Arabs in their fathers life-time. Who are these "sons of Athaliah" who broke up the Temple? Jehoram was about thirty-seven when his sons were massacred, so that some of them may have been old enough to break up the Temple. One would think that "the dedicated things" might have been recovered for Jehovah when Athaliah was overthrown; but possibly, when the people retaliated by breaking into the house of Baal, there were Achans among them, who appropriated the plunder.
Having remonstrated with Jehoiada, the king took matters into his own hands; and he, not Jehoiada, had a chest made and placed, not beside the altar-such an arrangement savored of profanity-but without at the gate of the Temple. This little touch is very suggestive. The noise and bustle of paying over money, receiving it, and putting it into the chest, would have mingled distractingly with the solemn ritual of sacrifice. In modern times the tinkle of three penny pieces often tends to mar the effect of an impressive appeal and to disturb the quiet influences of a communion service. The Scotch arrangement, by which a plate covered with a fair white cloth is placed in the porch of a church and guarded by two modern Levites or elders, is much more in accordance with Chronicles.
Then, instead of sending out Levites to collect the tax, proclamation was made that the people themselves should bring their offerings. Obedience apparently was made a matter of conscience, not of solicitation. Perhaps it was because the Levites felt that sacred dues should be given freely that they were not forward to make yearly tax-collecting expeditions. At any rate, the new method was signally successful. Day after day the princes and people gladly brought their offerings, and money was gathered in abundance. Other passages suggest that the chronicler was not always inclined to trust to the spontaneous generosity of the people for the support of the priests and Levites; but he plainly recognized that free-will offerings are more excellent than the donations which are painfully extracted by the yearly visits of official collectors. He would probably have sympathized with the abolition of pew-rents.
As in the book of Kings, the chest was emptied at suitable intervals; but instead of the high-priest being associated with the kings scribe, as if they were on a level and both of them officials of the royal court, the chief-priests officer assists the kings scribe, so that the chief-priest is placed on a level with the king himself.
The details of the repairs in the two narratives differ considerably in form, but for the most part agree in substance; the only striking point is that they are apparently at variance as to whether vessels of silver or gold were or were not made for the renovated Temple.
Then follows the account of the ingratitude and apostasy of Joash and his people. As long as Jehoiada lived, the services of the Temple were regularly performed, and Judah remained faithful to its God; but at last he died, full of days: a hundred and thirty years old. In his life-time he had exercised royal authority, and when he died he was buried like a king: "They buried him in the city of David among the kings, because he had done good in Israel and toward God and His house." Like Nero when he shook off the control of Seneca and Burrhus, Joash changed his policy as soon as Jehoiada was dead. Apparently he was a weak character, always following some ones leading. His freedom from the influence that had made his early reign decent and honorable was not, as in Neros case, his own act. The change of policy was adopted at the suggestion of the princes of Judah. King, princes, and people fell back into the old wickedness; they forsook the Temple and served idols. Yet Jehovah did not readily give them up to their own folly, nor hastily inflict punishment; He sent, not one prophet, but many, to bring them back to Himself, but they would not hearken. At last Jehovah made one last effort to win Joash back; this time He chose for His messenger a priest who had special personal claims on the favorable attention of the king. The prophet was Zechariah the son of Jehoiada, to whom Joash owed his life and his throne. The name was a favorite one in Israel, and was borne by two other prophets besides the son of Jehoiada. Its very etymology constituted an appeal to the conscience of Joash: it is compounded of the sacred name and a root meaning "to remember." The Jews were adepts at extracting from such a combination all its possible applications. The most obvious was that Jehovah would remember the sin of Judah, but the recent prophets sent to recall the sinners to their God showed that Jehovah also remembered their former righteousness and desired to recall it to them and them to it; they should remember Jehovah. Moreover, Joash should remember the teaching of Jehoiada and his obligations to the father of the man now addressing him. Probably Joash did remember all this when, in the striking Hebrew idiom, "the spirit of God clothed itself with Zechariah the son of Jehoiada the priest, and he stood above the people and said unto them, Thus saith God: Why transgress ye the commandments of Jehovah, to your hurt? Because ye have forsaken Jehovah, He hath also forsaken you." This is the burden of the prophetic utterances in Chronicles; {1Ch_28:9 2Ch_7:19; 2Ch_12:5; 2Ch_13:10; 2Ch_15:2; 2Ch_21:10; 2Ch_28:6; 2Ch_29:6; 2Ch_34:25} the converse is stated by Irenaeus when he says that to follow the Savior is to partake of salvation. Though the truth of this teaching had been enforced again and again by the misfortunes that had befallen Judah under apostate kings, Joash paid no heed to it, nor did he remember the kindness which Jehoiada had done him; that is to say, he showed no gratitude towards the house of Jehoiada. Perhaps an uncomfortable sense of obligation to the father only embittered him the more against his son. But the son of the high-priest could not be dealt with as summarily as Asa dealt with Hanani when he put him in prison. The king might have been indifferent to the wrath of Jehovah, but the son of the man who had for years ruled Judah and Jerusalem must have had a strong party at his back. Accordingly the king and his adherents conspired against Zechariah, and they stoned him with stones by the kings command. This Old Testament martyr died in a very different spirit from that of Stephen; his prayer was not, "Lord, lay not this sin to their charge," but " Jehovah, look upon it and require it." His prayer did not long remain unanswered. Within a year the Syrians came against Joash; he had a very great host, but he was powerless against a small company of the Divinely commissioned avengers of Zechariah. The tempters who had seduced the king into apostasy were a special mark for the wrath of Jehovah: the Syrians destroyed all the princes, and sent their spoil to the king of Damascus. Like Asa and Jehoram, Joash suffered personal punishment in the shape of "great diseases," but his end was even more tragic than theirs. One conspiracy avenged another: in his own household there were adherents of the family of Jehoiada: "Two of his own servants conspired against him for the blood of Zechariah, and slew him on his bed; and they buried him in the city of David, and not in the sepulchers of the kings."
The chroniclers biography of Joash might have been specially designed to remind his readers that the most careful education must sometimes fail of its purpose. Joash had been trained from his earliest years in the Temple itself, under the care of Jehoiada and of his aunt Jehosha-beath, the high-priests wife. He had no doubt been carefully instructed in the religion and sacred history of Israel, and had been continually surrounded by the best religious influences of his age. For Judah, in the chroniclers estimation, was even then the one home of the true faith. These holy influences had been continued after Joash had attained to manhood, and Jehoiada was careful to provide that the young kings harem should be enlisted in the cause of piety and good government. We may be sure that the two wives whom Jehoiada selected for his pupil were consistent worshippers of Jehovah and loyal to the Law and the Temple. No daughter of the house of Ahab, no "strange wife" from Egypt, Ammon, or Moab, would be allowed the opportunity of undoing the good effects of early training. Moreover, we might have expected the character developed by education to be strengthened by exercise. The early years of his reign were occupied by zealous activity in the service of the Temple. The pupil outstripped his master, and the enthusiasm of the youthful king found occasion to rebuke the tardy zeal of the venerable high-priest.
And yet all this fair promise was blighted in a day. The piety carefully fostered for half a life-time gave way before the first assaults of temptation, and never even attempted to reassert itself. Possibly the brief and fragmentary records from which the chronicler had to make his selection unduly emphasize the contrast between the earlier and later years of the reign of Joash; but the picture he draws of the failure of the best of tutors and governors is unfortunately only too typical. Julian the Apostate was educated by a distinguished Christian prelate, Eusebius of Nicomedia, and was trained in a strict routine of religious observances; yet he repudiated Christianity at the earliest safe opportunity. His apostasy, like that of Joash, was probably characterized by base ingratitude. At Constantines death the troops in Constantinople massacred nearly all the princes of the imperial family, and Julian, then only six years old, is said to have been saved and concealed in a church by Mark, Bishop of Arethusa. When Julian became emperor, he repaid this obligation by subjecting his benefactor to cruel tortures because he had destroyed a heathen temple and refused to make any compensation. Imagine Joash requiring Jehoiada to make compensation for pulling down, a high place!
The parallel of Julian may suggest a partial explanation of the fall of Joash. The tutelage of Jehoiada may have been too strict, monotonous, and prolonged: in choosing wives for the young king, the aged priest may not have made an altogether happy selection; Jehoiada may have kept Joash under control until he was incapable of independence and could only pass from one dominant influence to another. When the high-priests death gave the king an opportunity of changing his masters, a reaction from the too urgent insistence upon his duty to the Temple may have inclined Joash to listen favorably to the solicitations of the princes.
But perhaps the sins of Joash are sufficiently accounted for by his ancestry. His mother was Zibiah of Beersheba, and therefore probably a Jewess. Of her we know nothing further, good or bad. Otherwise his ancestors for two generations had been uniformly bad. His father and grandfather were the wicked kings Jehoram and Ahaziah; his grandmother was Athaliah; and he was descended from Ahab, and possibly from Jezebel. When we recollect that his mother Zibiah was a wife of Ahaziah and had probably been selected by Athaliah, we cannot suppose that the element she contributed to his character would do much to counteract the evil he inherited from his father.
The chroniclers account of his successor Amaziah is equally disappointing; he also began well and ended miserably. In the opening formulae of the history of the new reign and in the account of the punishment of the assassins of Joash, the chronicler closely follows the earlier narrative, omitting, as usual, the statement that this good king did not take away the high places. Like his pious predecessors, Amaziah in his earlier and better years was rewarded with a great army and military success; and yet the muster-roll of his forces shows how the sins and calamities of the recent wicked reigns had told on the resources of Judah. Jehoshaphat could command more than eleven hundred and sixty thousand soldiers; Amaziah has only three hundred thousand.
These were not sufficient for the kings ambition; by the Divine grace, he had already amassed wealth, in spite of the Syrian ravages at the close of the preceding reign: and he laid out a hundred talents of silver in purchasing the services of as many thousand Israelites, thus falling into the sin for which Jehoshaphat had twice been reproved and punished. Jehovah, however, arrested Amaziahs employment of unholy allies at the outset. A man of God came to him and exhorted him not to let the army of Israel go with him, because "Jehovah is not with Israel"; if he had courage and faith to go with only his three hundred thousand Jews, all would be well, otherwise God would cast him down, as He had done Ahaziah. The statement that Jehovah was not with Israel might have been understood in a sense that would seem almost blasphemous to the chroniclers contemporaries; he is careful therefore to explain that here "Israel" simply means "the children of Ephraim."
Amaziah obeyed the prophet, but was naturally distressed at the thought that he had spent a hundred talents for nothing: "What shall we do for the hundred talents which I have given to the army of Israel?" He did not realize that the Divine alliance would be worth more to him than many hundred talents of silver; or perhaps he reflected that Divine grace is free, and that he might have saved his money. One would like to believe that he was anxious to recover this silver in order to devote it to the service of the sanctuary; but he was evidently one of those sordid souls who like, as the phrase goes, "to get their religion for nothing." No wonder Amaziah went astray! We can scarcely be wrong in detecting a vein of contempt in the prophets answer: "Jehovah can give thee much more than this."
This little episode carries with it a great principle. Every crusade against an established abuse is met with the cry, "What shall we do for the hundred talents?"-for the capital invested in slaves or in gin-shops; for English revenues from alcohol or Indian revenues from opium? Few have faith to believe that the Lord can provide for financial deficits, or, if we may venture to indicate the method in which the Lord provides, that a nation will ever be able to pay its way by honest finance. Let us note, however, that Amaziah was asked to sacrifice his own talents, and not other peoples.
Accordingly Amaziah sent the mercenaries home; and they returned in great dudgeon, offended by the slight put upon them and disappointed at the loss of prospective plunder. The kings sin in hiring Israelite mercenaries was to suffer a severer punishment than the loss of money. While he was away at war, his rejected allies returned, and attacked the border cities, killed three thousand Jews, and took much plunder.
Meanwhile Amaziah and his army were reaping direct fruits of their obedience in Edom, where they gained a great victory, and followed it up by a massacre of ten thousand captives, whom they killed by throwing down from the top of a precipice. Yet, after all, Amaziahs victory over Edom was of small profit to him, for he was thereby seduced into idolatry. Amongst his other prisoners, he had brought away the gods of Edom; and instead of throwing them over a precipice, as a pious king should have done, "he set them up to be his gods, and bowed down himself before them, and burned incense unto them."
Then Jehovah, in His anger, sent a prophet to demand, "Why hast thou sought after, foreign gods, which have not delivered their own people out of thine hand?" According to current ideas outside of Israel, a nation might very reasonably seek after the gods of their conquerors. Such conquest could only be attributed to the superior power and grace of the gods of the victors: the gods of the defeated were vanquished along with their worshippers, and were obviously incompetent and unworthy of further confidence. But to act like Amaziah-to go out to battle in the name of Jehovah, directed and encouraged by His prophet, to conquer by the grace of the God of Israel, and then to desert Jehovah of hosts, the Giver of victory, for the paltry and discredited idols of the conquered Edomites-this was sheer madness. And yet as Greece enslaved her Roman conquerors, so the victor has often been won to the faith of the vanquished. The Church subdued the barbarians who had overwhelmed the empire, and the heathen Saxons adopted at last the religion of the conquered Britons. Henry IV of France is scarcely a parallel to Amaziah: he went to Mass that he might hold his scepter with a firmer grasp, while the king of Judah merely adopted foreign idols in order to gratify his superstition and love of novelty.
Apparently Amaziah was at first inclined to discuss the question: he and the prophet talked together; but the king soon became irritated, and broke off the interview with abrupt discourtesy: "Have we made thee of the kings counsel? Forbear; why shouldest thou be smitten?" Prosperity seems to have been invariably fatal to the Jewish kings who began to reign well; the success that rewarded, at the same time destroyed, their virtue. Before his victory Amaziah had been courteous and submissive to the messenger of Jehovah; now he defied Him and treated His prophet roughly. The latter disappeared, but not before he had declared the Divine condemnation of the stubborn king.
The rest of the history of Amaziah-his presumptuous war with Joash, king of Israel, his defeat and degradation, and his assassination-is taken verbatim from the book of Kings, with a few modifications and editorial notes by the chronicler to harmonies these sections with the rest of his narrative. For instance, in the book of Kings the account of the war with Joash begins somewhat abruptly: Amaziah sends his defiance before any reason has been given for his action. The chronicler inserts a phrase which connects his new paragraph very suggestively with the one that goes before. The former concluded with the kings taunt that the prophet was not of his counsel, to which the prophet replied that the king should be destroyed because he had not hearkened to the Divine counsel proffered to him. Then Amaziah "took advice"; i.e., he consulted those who were of his counsel, and the sequel showed their incompetence. The chronicler also explains that Amaziahs rash persistence in his challenge to Joash "was of God, that He might deliver them into the hand of their enemies, because they had sought after the gods of Edom." He also tells us that the name of the custodian of the sacred vessels of the Temple was Obed-edom. As the chronicler mentions five Levites of the name of Obed-edom, four of whom occur nowhere else, the name was probably common in some family still surviving in his own time. But, in view of the fondness of the Jews for significant etymology, it is probable that the name is recorded here because it was exceedingly appropriate. "The servant of Edom" suits the official who has to surrender his sacred charge to a conqueror because his own king has worshipped the gods of Edom. Lastly, an additional note explains that Amaziahs apostasy had promptly deprived him of the confidence and loyalty of his subjects; the conspiracy which led to his assassination was formed from the time that he turned away from following Jehovah, so that when he sent his proud challenge to Joash his authority was already undermined, and there were traitors in the army which he led against Israel. We are shown one of the means used by Jehovah to bring about his defeat.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter parallel with 2 Kings 12;…
CRITICAL NOTES.] This chapter parallel with 2 Kings 12; gives same order of events with fresh matter and in different style. Joash’s interest in religion under guidance of Jehoiada (2Ch_24:1-14); forsakes the God of his fathers after death of Jehoiada (2Ch_24:15-22); distressed by Syrians and put to death by his servants (2Ch_24:23-27).
2Ch_24:1-14.—Zeal of Joash under influence of Jehoiada. Days, Jehoiada lived after accession of Joash twenty-three years (2Ki_12:6). Idolatry of king confined to last ten or fifteen years. 2Ch_24:3. Two wives, anxious to secure succession to throne, and limit licence which kings permitted themselves (1Ki_11:3; 2Ch_11:21; 2Ch_13:21). 2Ch_24:4. Repair, renew, strengthen. Levites hastened not, through limited funds or indifference (2Ch_24:5). 2Ch_24:6. Collection, tax assigned by law for tabernacle; half a shekel from every one (Exo_30:12-16; Exo_38:25). 2Ch_24:7. Sons, Ahaziah and elder brothers (2Ch_21:17), devoted to idolatry, and who carried out their mother’s designs against temple. 2Ch_24:8. Chest, full particulars 2Ki_12:9. 2Ch_24:9. Collection, contributions flowed in after proclamation. 2Ch_24:10. End, until enough to complete restoration. 2Ch_24:12. Did work, overseers of work (2Ki_12:11). 2Ch_24:13. Perfected, lit. the healing (binding, cf. Neh_4:1; Jer_30:17) went up (was laid, Jer_8:22). State, lit. on its measure, original proportions Exo_30:32. 2Ch_24:14. To minister, refurnishing temple with utensils, &c.
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2Ch_24:15-22.—Joash declines after the death of Jehoiada. This paragraph not in Kings. Full of days, not applied to many. Years unparalleled from Exodus downwards. Many dispute this age, others see no reason to do so. 2Ch_24:17. Obeisance, flattered the king, requested toleration for idolatry. Hearkened, yielded to them. 2Ch_24:19. Prophets, names not mentioned, except Zech., who warned of danger. 2Ch_24:20. Spirit came clothed. 2Ch_24:21. Conspired, they would inflame the king, urge him to extreme measures. Stones, the punishment for idolators (Lev_20:2). Court, between temple and altar (Mat_23:35). 2Ch_24:22. Said, dying words of Zech. utterance of prophetic doom.
2Ch_24:23-27.—Syrian invasion and death of J. End, turn of the year; time of such expeditions. Came, led by Hazael, whom Joash bribed to withdraw from siege (2Ki_12:18). Destroyed, a mere handful of men inflicted humiliating defeat upon collected force of Israel (2Ch_24:24). 2Ch_24:25. Departed, pressed on against Jerusalem after defeat of Joash’s army, but retreated because enriched by gold of temple (2Ki_12:18). Diseases; plural of intensity, sore distress. Bed, where he lay sick. 2Ch_24:26. Zabad, Zachar perhaps originally, as letters are of like form; in Kings, Jozachar. Shim., Ki. Shomer. Mothers only given. 2Ch_24:27. Burdens, according to common usage in prophetic writings (2Ki_9:25; Isa_13:1; Lam_2:14) are denunciations of coming evils [Keil] (2Ch_24:19). Story (marg.), commentary, the memoir contained in state annals.
HOMILETICS
REGARD FOR GOD’S HOUSE.—2Ch_24:4-14
Remarkable that first movement should come from the king and not the priest to restore temple. Jehoiada had permitted it to remain unrepaired during the whole period of his regency. Now Joash, not regardless of the place which had given him shelter, displays zeal.
I. In repairing its physical Structure. “Mindful to repair (renew) the house,” which was in decay. No right to permit dilapidations in God’s house than in private property. We should keep it in repair, make it attractive and durable outside as well as inside. Many more concerned for their own than for God’s house; build and adorn for themselves, but neglect God. “Is it time for you, O you, to dwell (at ease) in your ceiled houses, and this house lie waste?” (Hag_1:4).
II. In urging others to interest themselves in this work. J. consulted officers, advised them to collect expenses from the cities, reproved the high priest, and urged all to diligence. “See that ye hasten the matter” (2Ch_24:5). Too long had they been negligent. The honour of God and the interests of the nation demanded exertion. Shamefully remiss are many who ought to be awake and first. Let us be alive ourselves, and excite others to the work. “Nothing of worth or weight can be achieved with half a mind, with a faint heart, with a lame endeavour,” says South.
III. In creating a fund to keep it in repair.
1. A tax was levied upon the people (2Ch_24:5). Priests ordered to collect the three kinds of money (cf. 2 Kings 12), but were careless, and did not call upon the people, or people had little confidence in management of priests that they were reluctant to pay dues. What money was collected not applied to proper use. “The breeches of the house were not repaired.”
2. A freewill offering box was provided. The general levy failed. A chest made, hole bored into lid, and placed at door to receive voluntary offerings of people. A separation thus made between money for repairs, “incidentals,” and money for support of priests. This novel, touched the hearts of the people. Cheerfulness and sufficiency the result (2Ch_24:11). Need of reform in management of Church finances. Great deficiency in serious consideration, conscientious liberality, enlightened system and Christian patriotism.
IV. In the lawful use of the fund thus created. Formerly money sadly misappropriated.
1. Duly audited by proper persons. The Levites took the box to “the king’s scribe, and the high priest’s officer came and emptied it,” counted it, put it into bags, labelled and sealed as customary, and delivered them to overseers of building to pay workmen and buy necessary materials.
2. Thus nothing misappropriated. Nothing lost. Confidence in financial business. No account exacted, overseers honest, and surplus, after repairs, appropriated to purchase of temple furniture (2Ch_24:14). This a type of apostolic method, an example to the Christian Church.
V. In the completion of the work begun. Many hindrances. Prevalence of idolatrous customs, official dilatoriness, failure of first plan, and lethargy of people. But work went on, priests ashamed, and consented to measures adopted. All difficulties finally overcome. “The work was perfected (healed), restored to beauty, set in its measure and proportion, and strengthened in durability and structure” (2Ch_24:13).
The foregoing outline may suggest other thoughts. I. It is natural for the believing heart to regard the house of God. Its interests ever dear to the Christian. To him the temple is the house of bread—his Bethlehem; the centre of attraction, fellowship, and joy. It is instinctive for him to mind it, as it is natural for the hart to pant after the waterbrook, or doves to fly to their windows. II. When men pay due regard to God’s house, they will provide for its interests. They build, and keep the fabric in repair; provide for sustenance of its agencies, and perpetuation of its worship; always and everywhere revere the place in which God is publicly worshipped. III. In thus providing for the interests of God’s house, they promote the welfare of the nation. Both intimately connected. Associations of worship affect the education, culture, and morals of the community. Public worship is the secret power of the Church, the nurse of virtue in the nation.
NATIONAL RELAPSE INTO IDOLATRY.—2Ch_24:17-24
A great change after death of Jehoiada. Many took part in revolution which dethroned Athaliah and placed Joash on the throne, on political not religious grounds. Dislike to rule of a woman, a foreigner, without zeal for pure religion, hence relapse.
I. Beginning with the demands of the princes. “The princes of Judah” came to king (2Ch_24:17). Worldly-minded, hating priestly power, and tired with thirty years’ pure and simple worship, yearned for seductive rites of heathenism. They requested permission to worship in high places, not to be put to expensive and frequent journeys to Jerusalem. Advised the king to be more tolerant and less under priestly dominion. By unusual humility, framed a plausible and inoffensive petition, which was granted.
II. Encouraged by the concessions of the king. Flattered by their “obeisance to the king,” he hearkened to them. Pleased and weak-minded, their requests were more agreeable than the dictates of Jehoiada used to be. Princes often flattered and drawn into ruin by those who promised liberty. George III., after his accession, reproved a high dignitary for fulsome adulation, and issued an order prohibiting any clergyman called to preach before him from paying compliments to him.
III. Protested against by the warnings of the prophet. Z., son of J., urged people from a prominent place not to transgress the commandments of the Lord. This would never prosper, but bring national disaster. Prompted by irresistible influence, he boldly protested against prevailing tendencies. But denunciations unpalatable to the king, roused fierce passions of multitude, and a band of miscreants, instigated by Joash, put him to death (cf. Mat_23:35). But the death of the prophet not the destruction of his message.
IV. Punished in awful judgments upon the nation. The dying words, a prophetic doom of Z., fulfilled at end of the year. Syrians invaded the land, princes of people destroyed, and immense spoil sent to Damascus. How suggestive the words, “a small company of men” overcame “a very great host”! To men who estimate everything by great numbers and dazzling splendour, this would be a striking calamity. “Wrath came upon Judah and Jerusalem for this their trespass.”
THE DEATH OF JOASH.—2Ch_24:25-27
I. An end embittered by painful malady. “They left him in great diseases,” which long confined him in bed. Plural of intensity, a severe malady. Charles IX. of France, author of Parisian massacre, died in great distress. Kingly dignity wards not off loathsome disease.
II. An end brought about by conspiracy. Not even permitted to die peaceably in his own bed. Perhaps in hope of recovery or escape, his own servants conspired against him. A punishment degrading, depriving death of mitigations and friendships.
III. An end considered as divine judgment. God smites wicked men in everything; end of one trouble beginning of another. The winds of divine judgments rise from every quarter, bend and break, and no escape from tempest. J. plagued with the Syrians and smitten with terrible disease, met with untimely death, and refused official honour in burial. The memory of the wicked doomed to perish. “Let him not be written with the righteous.”
LIFE AND CHARACTER OF JOASH
The beginning well in outward actions and national government. But evident from the history that the rectitude of administration was owing to his preserver and tutor, not to his enlightened principles and sincere convictions.
I. The instability of his religion.
1. He was zealous for God under restraint. “Was minded to repair the house,” in excitement and prosperity, but zeal died out. “When the sun went down the reflected brightness went with it.”
2. He degenerated when that restraint was taken away. He depended upon wise counsel and piety of Jehoiada; when prop removed he fell. Had no root in himself, and left to his own resources, could not stand. Circumstances not principles made him what he was. When these changed he changed. His religion was temporary and superficial. He only “did right in the sight of the Lord all the days of Jehoiada the priest” (2Ch_24:2).
II. The honour and disgrace of his reign. A mixed reign, marked with singular honour and stained with remarkable disgrace.
1. Honourable reforms. He rebuilt and restored temple. Established its order and worship, and thus removed national scandal. He reproved officers in their languid work, adopted efficient means to finish it, and at length the temple stood in grandeur and dignity in which it was left by ancestors, the glory of his own reign and administration of Jehoiada.
2. Disgraceful crimes. Like Nero, after death of his teacher Seneca, the philosopher, he was stained with crimes. He not only made shipwreck of faith, but in a period of ten years, the restorer of the temple became an idolator; the ward of Jehoiada was the murderer of his son. A reign under excellent guardians (like many in the middle ages and modern times, German Emperors Otto III. and Henry IV., in many respects Louis XIV. of France) at first, ended in humiliation and war. The memory of a king hopeful in beginnings stands marked with blood and the ways of Cain.
III. The disastrous end of his life. Complicated in deeds of violence. Horrid outrage on a prophet of God—base ingratitude to a family who had preserved his life—atrocious treatment of a true Hebrew prophet—illegal exercise of power and authority as king—some of his acts. Invasion and defeat, severe disease, and smitten while languishing on his bed, by his own servants. “But they buried him not in the sepulchres of the kings.” The murderer of the son not permitted to sleep with that father whose memory he outrageously dishonoured. From this review learn—
1. The responsibility of those to whom care of young persons is entrusted.
2. Caution those yet under guardianship of friends and tutors.
3. The awful end of those who turn aside from hopeful beginnings.
HOMILETIC HINTS AND SUGGESTIONS
2Ch_24:1-2. Under minority of Joash.
1. The king well trained and prepared for duty.
2. High priesthood increased in dignity. “Name ‘High Priest’ not given to Aaron, Eli, or Zadok, given to him and his successors; regarded as second founder, and in after days described as chief” [Stanley].
3. Morality lax. National religion mixed with worship “in high places.” Temple neglected, and money misappropriated.
2Ch_24:8-11. The alms chest. “It is a curiously circumstantial record of a church restoration fund belonging to a period 2,730 years distant from our own time, and perhaps in the lifetime of Homer” [Blunt].
2Ch_24:15-16. Jehoiada. As guardian-priest and patriot. Honoured in age, burial, and reputation, yet lacking in zeal and energy. Melancthon orthodox and learned, but accomplished no great reformation. Luther inferior in some respects, a man for his times and work, bold and zealous, and, under God, effected deliverance from Popery, and the Reformation.
2Ch_24:18-23. Murder of Zechariah 1. Horrid outrage on a prophet of the Lord. A sacred person, a Hebrew patriot.
2. An instance of base ingratitude. To a family who had preserved his life.
3. A deed of violence involving great criminality. Illegal and unjust exercise of power, bringing retribution upon king and nation. The last words, “The Lord require it,” not vindictive (then a great contrast to those of Stephen, Act_7:60), but a prophetic warning to Jews (Mat_23:35) in time of Jesus and to us. “The act produced a profound impression. It was a later Jewish tradition, but one which marks the popular feeling, that this crowning crime of the House of Judah took place on the Sabbath day, on the great Day of Atonement, and that its marks were never to be effaced. The sacredness of the person and of the place, the concurrent guilt of the whole nation—king, nobles, and people—the ingratitude of the chief instigator, the culmination of long tragedy of the House of Omri, the position which the story held in the Jewish canon, as the last great murder of the last Book of the Old Testament, all conspired to give it the peculiar significance with which it is recorded in the Gospels as closing the catalogue of unrighteous deaths, from the blood of righteous Abel to the blood of Zechariah.… who was slain between the temple and the altar” [Stanley].
ILLUSTRATIONS TO CHAPTER 24
2Ch_24:5. Hasten. “That I may be of the number of those that spend themselves with labour, and not of those who waste in rust and laziness. Lord! let me rather wear out in the work, than consume (like a garment laid by with moths) for want of use” [Swinnock’s “Christian Man’s Calling”]. “I like to be at my post, doing my duty; indifferent whether one set or another govern, provided they govern well” [Sir J. Moore].
2Ch_24:11-12. Money. We see here a distinct indication of a practice still followed in the East where large sums of money are concerned, as in the disbursements of the Government, and in the taxes and tributes paid to the Crown. The money in such cases is deposited in long narrow bags, each containing a certain sum, and carefully sealed with the official seal [Kitto]. In East in present time a bag of money passes (for some time at least) currently from hand to hand, under the authority of a banker’s seal, without any examination of its contents [Burder].
2Ch_24:18. Left the house of the Lord. A man’s conception of worship really reaches his life. Let him lose his reverence for the Bible, for God, for man, however much he may boast of it, will in that measure go down. The victory of the enemy will be easy and complete. It cannot be a fatal offence, it may be thought, to neglect the assembly of ourselves together at least occasionally, to regard other occasions of coming together as of equal importance with meetings in the Church. It cannot be wrong surely to elevate certain kinds of intellectual inquiry into a species of worship on the Lord’s day; all these thoughts are most insidious, full of temptation, and when perverted, it is in innumerable cases not the lower that is lifted up, but the higher that is degraded or impoverished [Dr. Parker].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Ch 24:4-5, 2Ch 24:13
2Ch 24:4-5, 2Ch 24:13
Consider what reason we have for regarding a place of Christian worship with peculiar reverence.
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I. The Biblical history of a place where God is worshipped represents it as one of peculiar and awful sanctity.
II. The Bible represents the building and repairing of the Lord’s house as acts of eminent piety. The historian says of Joash in the context that he was a godly man as long as he had the guidance of the celebrated priest Jehoiada. Yet the only thing thought worthy of mention in that part of his reign is that "he was minded to repair the house of the Lord."
III. It is the instinct of a devout heart everywhere and always to revere the house in which God is publicly worshipped.
IV. The associations of the Lord’s house are an incalculable help to the culture of religious character. We are creatures of association. We are moved more profoundly than we think by our surroundings. The recollection of our experiences in the house of God may be among the most precious treasures that memory hoards.
V. A Christian church is the most significant emblem that we have of heaven. "This is the gate of heaven," said the astonished patriarch. He had seen angels. Heaven seemed very near to him.
A. Phelps, The Old Testament a Living Book, p. 67.
Reference: 2Ch 24:8-10.—Sermons for Boys and Girls, p. 221.
2 Chronicles 24
I. Josiah was an early seeker. At the age of eight he did that which was right in the sight of the Lord, and at sixteen he began to seek the God of his father David with more earnestness than ever. And he found Him, and became a wonder unto many, a royal miracle of grace. This boy will condemn you if you are not an early seeker of God, you who have so many more encouragements than he had. God expects you to seek early; you can seek early, and early seekers are sure finders.
II. Josiah was also a hearty hater of evil. He hated idols just as much as he loved Jehovah; his hatred sprang from love, and was steeped in love. He did not love from a softness or easiness of nature, but the fire of God within him burnt into hatred and melted into love. Holy hatred kept his feet from falling, his eyes from tears, and his soul from death.
III. Josiah was a real hero. A hero is one who in doing duty scorns great dangers. Nearly all the people were against Josiah’s reforms, which put his life in peril; but he pushed boldly forward. Conscience was his king; and he felt that it was not necessary for him to live, but that it was necessary for him to do his work. The fear of God drove the fear of man out of Josiah’s heart, and made him a true hero.
IV. Josiah was missed and mourned when he died. There is a night in the history of Spain which is known as "the sad night," and so in the history of Judah the death of Josiah was "the sad day." Many young lives are like a shattered column: unhewn from top to bottom. But Josiah’s life was like a well-chiselled pillar, though snapped in the middle by the rude shock of battle. Hence he was sorely missed and mourned.
J. Wells, Bible Children, p. 159.
Reference: 2Ch 24:19, 2Ch 24:21.—Clergyman’s Magazine, vol. ix., p. 338.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv2, 4, 17 2 Chronicles
2 Chronicles
JOASH
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2Ch 24:2, 2Ch 24:7.
Here we have the tragedy of a soul. Joash begins life well and for the greater part of it remains faithful to his conscience and to his duty, and then, when outward circumstances change, he casts all behind him, forgets the past and commits moral suicide. It is the sad old story, a bright commencement, an early promise all scattered to the winds. It is a strange story, too. This seven-year-old king had been saved when his father had been killed, and that true daughter of Jezebel, as well by nature as by blood, Athaliah, had murdered all his brothers and sisters, and made herself queen. He had been saved by the courage of a woman who might worthily stand by the side of Deborah and other Jewish heroines. By this woman, who was his aunt, he was hidden and brought up in the Temple until, whilst yet a mere boy, he came to the throne, the High Priest Jehoiada, the husband of his aunt, being his guardian during his nonage. He reigns well till the lad of seven becomes a mature man of thirty or thereabouts, and then Jehoiada dies, full of years and honours, and they fitly lay him among the kings of Judah, a worthy resting-place for one who had ‘done good in Israel.’ And now the weakling on the throne is left alone without the strong arm to guide him and keep him right, and we read that ‘the princes of Judah came and made obeisance to him.’ They take him on his weak side, and I dare say Jehoiada had been too true and too noble to do that, and though we are not told what means they took to flatter and coax him, we see very plainly what they were conspiring to do, for we read that ‘they left the house of the Lord their God, the God of their fathers, and served groves and idols,’ the groves here mentioned being symbols of Ashtaroth the goddess of the Sidonians. And so all the past is wiped out and Joash takes his place amongst the apostates. The story has solemn lessons.
I. Note the change from loyal adhesion to apostasy.
The strong man on whom Joash used to lean was away, and the poor, weak king went just where the wicked princes led him. It was probably out of sheer imbecility that he passed from the worship of God to the acknowledgment and service of idols.
The first point that I would insist upon is a well-worn and familiar one, as I am well aware, but I urge it upon you, and especially upon the younger portion of my audience. It is this, that there is no telling the amount of mischief that pure weakness of character may lead into. The worst men we come across in the Bible are not those who begin with a deliberate intention of doing evil. They are weak creatures, ‘reeds shaken by the wind,’ who have no power of resisting the force of circumstances. It is a truth which every one’s experience confirms, that the mother of all possible badness is weakness, and that, not only as Milton’s Satan puts it, ‘To be weak is to be miserable,’ but that weakness is wickedness sooner or later. The man who does not bar the doors and windows of his senses and his soul against temptation, is sure to make shipwreck of his life and in the end to become ‘a fool.’ There is so much wickedness lying round us in this world that any man who lets himself be shaped and coloured by that with which he comes in contact, is sure to go to the bad in the long run. Where a man lays himself open to the accidents of time and circumstances, the majority of these influences will be contrary to what is right and good. Therefore, he must gather himself together and learn to say ‘No!’ There is no foretelling the profound abysses into which a ‘good, easy’ nature, with plenty of high and pure impulses, perhaps, but which are written in water, may fall. ‘Thou, therefore, young man! be strong in the grace that is in Christ Jesus.’ Learn to say No! or else you will be sure to say Yes! in the wrong place, and then down you will go, like this Joash whose goodness depended on Jehoiada, and when he died, all the virtue that had characterised this life hitherto was laid with him in the dust.
Let us learn from this story in the next place, how little power of continuance there is in a merely traditional religion. Many of you call yourselves Christian people mainly because other people do the same. It is customary to respect and regard Christianity. You have been brought up in the midst of it. Our country is always considered a Christian land, and so, naturally, you tacitly accept the truth of a religion which is so influential. The lowest phase of this attitude is that which seeks some advantage from a church connection, like the foolish man in the Old Testament who thought he would do well because he had a Levite for his priest. Religion is the most personal thing about a man. To become a Christian is the most personal act one can perform. It is a thing that a man has to do for himself, and however friends and guides may help us in other matters, in trials and perplexities and difficulties, by their sympathy and experience, they are useless here. A man has here to act as if there were no other beings in the universe but a solitary God and himself, and unless we have ourselves done that act in the depths of our own personality, we have not done it at all. If you young people are good, just because you have pious parents who make you go to church or chapel on a Sunday, and keep you out of mischief during the week, your goodness is a sham. One great result of personal Christianity is to make a minister, a teacher, a guide, superfluous, and when such an one becomes so, his work has been successful and not till then. Unless you put forth for yourself the hand of faith and for yourself yield up the devotion and love of your own heart, your religion is nought.
However much active effort about the outside of religion there may be, it is of itself useless. It is without bottom and without reality. Here we have Joash busy with the externals of worship and actually deceiving himself thereby. It was a great deal easier to make that chest for contributions to a Temple Repairing Fund, and to get it well filled, and to patch up the house of the Lord, than for him to get down on his knees and pray, and he may have thought that to be busy about the house of God was to be devout. So it may be with many Sunday-school teachers and Church workers. Their religion may be as merely superficial and as little personal as this man’s was. It is not for me to say so about A, B, or C. It is for you to ask of yourselves if it is so as to you. But I do say that there is nothing that masks his own soul from a man more than setting him to do something for Christianity and God’s Church, while in his inmost self he has not yet yielded himself to God.
I look around and I see the devil slaying his thousands by setting them to work in Christian associations and leaving them no time to think about their own Christianity. My brother! if the cap fits, go home and put it on.
We see in Joash’s life for how long a time a man may go on in this self-delusion of external and barren service and never know it. Joash came to the throne at the age of seven. Up till that age he had lived in the Temple in concealment. Until he was one and thirty he went on in a steady, upright course, never knowing that there was anything hollow in his life. Apparently, Jehoiada’s long life of one hundred and thirty years extended over the greater part of Joash’s reign, during most of which he had Jehoiada to direct him and keep him right, and all this tragedy comes at the tag end of it.
So he went on apparently all right, like a tree that has become quite hollow, till during some storm it is blown down and falls with a crash, and it is seen that for years it has been only the skin of a tree, bark outside, and inside-emptiness.
II. We come now to the second stage in the later life of Joash: His resistance to the divine pleading.
‘And they left the house of the Lord God of their fathers, and served groves and idols, and wrath came upon Judah and Jerusalem for their trespass, yet He sent prophets to them to bring them again unto the Lord.’ He sent with endless pity, with long-suffering patience. He would not be put away, and as they increased the distance between Him and them, He increased His energies to bring them back. But they lifted themselves up, Joash and his princes, and with that strange, awful power of resisting the attraction of the divine pleading, and hardening their hearts against the divine patience-’they would not.’ And then comes the affecting episode of the death of the high priest Zechariah, who had succeeded to his father’s place and likewise to his heroism, and who, with the Spirit of God upon him, stands up and pointing out his wickedness, rebukes the fallen monarch for his apostasy. Joash, doubtless stung to the quick by Zechariah’s just reproaches, allowed the truculent princes to slay him in the court of the Temple, even between the very shrine and the altar.
What a picture we have here of the divine love which follows every wanderer with its pleadings and beseechings! It came to this man through the lips of a prophet. It comes to us all in daily blessings, sometimes in messages, like these poor words of mine. God will not let us ruin ourselves without pleading with us and wooing us to love Him and cling to Him. ‘He rises up early’ and daily sends us His messages, sometimes rebukes and voices in our conscience, sometimes sunset glows and starry heavens lifting our thoughts above this low earth, sometimes sorrows that are meant to ‘drive us to His breast,’ and above all, the ‘Gospel of our salvation’ in Christ, ever, in such a land as ours, sounding in our ears.
Still further, we see in Joash what a strange, awful strength of obstinate resistance, a character weak as regards its resistance to man, can put forth against God. He never attempted to say ‘No!’ to the princes of Judah, but he could say it again and again to his Father in heaven. He could not but yield to the temptations which were level with his eyes, and this poor creature, easily swayed by human allurements and influences, could gather himself together, standing, as it were, on his little pin point, and say to God, ‘Thou dost call and I refuse.’ What a paradox, and yet repetitions of it are sitting in these pews, only half aware that it is about them that I am speaking!
The ever-deepening evil which began with forsaking the house of the Lord and serving Ashtaroth, ends with Joash steeping his hands in blood. The murder of Zechariah was beyond the common count of crimes, for it was a foul desecration of the Temple, an act of the blackest ingratitude to the man who had saved his infant life, and put him on the throne, an outrage on the claims of family connections, for Joash and Zechariah were probably blood relations. My brother! once get your foot upon that steep incline of evil, once forsake the path of what is good and right and true, and you are very much like a climber who misses his footing up among the mountain peaks, and down he slides till he reaches the edge of the precipice and then in an instant is dashed to pieces at the bottom. Once put your foot on that slippery slope and you know not where you may fall to.
III. Last comes the final scene: The retribution.
We have that picture of Zechariah, solemnly lifting up his eyes to heaven and committing his cause to God. ‘The Lord look upon it and require it,’ says the martyr priest in the spirit of the old Law. The dying appeal was soon answered in the invasion of the Syrian army, a comparatively small company, into whose hands the Lord delivered a very great host of the Israelites. The defeat was complete, and possibly Joash’s ‘great diseases,’ of which the narrative speaks, refer to wounds received in the fight. The end soon comes, for two of his servants, neither of them Hebrews, one being the son of an Ammonitess and the other the son of a Moabitess, who were truer to his religion than he had been, and resolved to revenge Zechariah’s death, entered the room, of the wounded king in the fortress whither he had retired to hide himself after the fight, and ‘slew him on his bed.’ Imagine the grim scene-the two men stealing in, the sick man there on the bed helpless, the short ghastly struggle and the swift end. What an end for a life with such a beginning!
Now I am not going to dwell on this retribution, inflicted on Joash, or on that which comes to us if we are like him, through a loud-voiced conscience, and a memory which, though it may be dulled and hushed to sleep at present, is sure to wake some day here or yonder. But I beseech you to ask yourselves what your outlook is. ‘Be not deceived, God is not mocked; for whatsoever a man soweth that shall he also reap.’ Is that all? Zechariah said, ‘The Lord look upon it and require it.’ The great doctrine of retribution is true for ever. Yes; but our Zechariah lifts up his eyes to heaven and he says, ‘Father! forgive them, for they know not what they do.’ And so, dear brother! you and I, trusting to that dear Lord, may have all our apostasy forgiven, and be brought near by the blood of Christ. Let us say with the Apostle Peter, ‘Lord, to whom shall we go but to Thee? Thou hast the words of eternal life.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Joash (concluded)
Reign of Joash (concluded)
An account of the repair of the Temple, the idolatry of Joash after the death of Jehoiada, the murder of Jehoiada's son, and the king's violent death.
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The early part of this chapter reproduces 2Ki_11:21 to 2Ki_12:16, with unimportant variations, but 2Ch_24:15-22 are entirely supplementary, and give a different account of the closing years of the reign of Joash from that contained in 2 K.
6. According to .. Moses] This refers to the half-shekel required to be paid by every Israelite as an atonement for his soul: Exo_30:13-16.
7. The sons of Athaliah] perhaps her adherents, rather than her children, who had been killed in the lifetime of their father Jehoram: 2Ch_21:17.
15. An hundred and thirty] an age unprecedented since Joshua: Jos_24:29.
16. Among the kings] Jehoiada thus received an honour which was refused to Joash: 2Ch_24:25.
20. The son of Jehoiada] called in Mat_23:35; 'the son of Barachias' by confusion with Zachariah the prophet. Which stood above the people] probably on a platform.
23. The host of Syria] Hazael, the king of Syria, was engaged in attacking Gath, and from thence made an incursion into Judah.
Destroyed all the princes] These were the instigators of the king's impiety: 2Ch_24:17.
25. The sons of Jehoiada] better, as in LXX, 'the son of Jehoiada' (2Ch_24:20-21).
27. The burdens, etc.] better, 'the multitude of the oracles uttered against him': see 2Ch_24:19, and cp. 2Ki_9:25. The story] RV 'the commentary': see on 2Ki_13:22.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v18 groves (See Scofield "Deu 16:21"). See Scofield "Jdg 3:7".
groves (See Scofield "Deu 16:21"). See Scofield "Jdg 3:7".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 24 The Temple Repaired, Apostasy and its Results
CHAPTER 24 The Temple Repaired, Apostasy and its Results
1. Joash’s reign (2Ch 24:1-3)
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2. The failure of the priests (2Ch 24:4-7)
3. The temple repaired (2Ch 24:8-14)
4. Death of Jehoiada (2Ch 24:15-16)
5. The apostasy (2Ch 24:17-22)
6. The Syrian invasion (2Ch 24:23-24)
7. The death of Joash (2Ch 24:25-27)
Joash was seven years old when he began his reign and reigned forty years. As long as Jehoiada the priest lived, he did what was right in the sight of the Lord. The account of the repairing of the temple needs no further comment here. (See annotations on 2 Kings 12.) Jehoiada, the faithful priest, who had so much to do with these important events during this crisis, died 130 years old. Being connected by marriage with the royal house and in appreciation of the great work he had accomplished “because he had done good in Israel, both toward God, and toward His house,” they buried him among the kings. After his death it became manifest that the revival which had taken place had its mainstay in the good priest; Joash’s convictions and faithfulness to Jehovah were but skin-deep. A reaction set in, as it has been so often in the history of the Church. He listened to the evil counsel of the princes of Judah, and then they left the house of the LORD God and became idolators. The result was wrath from God upon Judah and Jerusalem for this trespass. Such is man in his corrupt nature! But the gracious Lord did not give them up. His righteousness demanded judgment, yet in infinite mercy he sent prophets to bring them back. These unnamed prophets testified against them, but they would not give ear. They hardened their hearts against the Lord and His prophets.
A worse deed followed. Jehoiada had a son by name of Zechariah; he was the cousin of the king. Upon him came the Spirit of God and he announced the fact that because they had forsaken the LORD, He had also forsaken them (2Ch 15:2). Like Stephen, the first martyr of the church, Zechariah had touched the sore spot; when they heard these things, they were cut to the heart. Then they stoned Zechariah as their offspring later stoned Stephen. It was worse than base ingratitude from the side of Joash that he gave the commandment to murder the son of Jehoiada. The king remembered not the kindness which Jehoiada his father “had done him, but slew his son.”
But there is a difference between the last words of this martyr-prophet and the last words of the first martyr of the Church. Stephen prayed: “Lord lay not this sin to their charge” (Act 7:60). Zechariah said: “The LORD look upon it and require it.” Typically he represents the tribulation martyrs of the Jewish remnant, who will give the testimony concerning righteousness and the coming King at the end of the present age, and whose blood will cry for vengeance to heaven (Rev 6:9-11). There can be no doubt our Lord meant this Zechariah when He uttered the words in Mat 23:35. It is true He speaks of him as the son of Barachias (blessed of Jehovah); but this is not a difficulty. Barachias was another name Jehoiada bore and well suited to his character. Our Lord informs us of the place where he was slain, “between the temple and the altar.” Joash, completely forsaken by the LORD, was defeated by the Syrians. Great diseases came upon him and he was murdered by his own servants. Like Jehoram he was not buried in the sepulchres of the kings.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 15 The Good Rule of Joash During Jehoiada’s Life
The Good Rule of Joash During Jehoiada’s Life
v. 1. Joash was seven years old when he began to reign, having been a mere infant when his aunt saved his life, and he reigned forty years in Jerusalem. His mother’s name also was Zibiah of Beersheba.
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v. 2. And Joash did that which was right in the sight of the Lord all the days of Jehoiada, the priest. A single man who, like this venerable priest, adheres firmly to the Word of the Lord may be a very strong moral support for the whole Church.
v. 3. And Jehoiada, when the young king had reached the proper age, took for him two wives; and he begat sons and daughters.
v. 4. And it came to pass after this that Joash was minded to repair the house of the Lord, to renew and replace all those parts and sections which showed signs of decay, or which had been ruined by the idolaters.
v. 5. And he gathered together the priests and the Levites and said to them, Go out unto the cities of Judah, and gather of all Israel, of all those who belonged to the true Israel, who still professed their belief in Jehovah, money to repair the house of your God from year to year, and see that ye hasten the matter. Things were in such a condition that haste was required. Howbeit, the Levites hastened it not, the collecting of the Temple tax was not a task that appealed to them.
v. 6. And the king called for Jehoiada, the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, the tax, or assessment, according to the commandment of Moses, the servant of the Lord, Exo 30:12-16, and of the congregation of Israel, for the Tabernacle of Witness? for it was for this tent and its service that the assessment had originally been levied.
v. 7. For the sons of Athaliah, that wicked woman, the notorious idolater, the worshiper of Baal and Astarte, had broken up the house of God, doing considerable damage in parts of the buildings; and also all the dedicated things of the house of the Lord did they bestow upon Baalim, profaning the gold and silver vessels consecrated to Jehovah by using them for their idolatrous worship.
v. 8. And at the king’s commandment they, the Levites, made a chest and set it without at the gate of the house of the Lord, evidently at the entrance to the Court of the Priests, where it was accessible to all members of the Jewish Church.
v. 9. And they made a proclamation through Judah and Jerusalem to bring in to the Lord the collection that Moses, the servant of God, laid upon Israel in the wilderness, the half-shekel Sanctuary money which all adults were required to pay every year.
v. 10. And all the princes and all the people rejoiced, and brought in, and cast into the chest until they had made an end, either until all members of the nation had paid, or until the chest was full to the top.
v. 11. Now it came to pass that at what time the chest was brought unto the king’s office by the hand of the Levites, and when they saw that there was much money, the king’s scribe, his secretary, and the high priest’s officer, his personal representative, came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, every day that it was necessary, whenever the chest was full, and gathered money in abundance.
v. 12. And the king and Jehoiada gave it to such as did the work of the service of the house of the Lord, those in charge of the repair work in the Temple, and hired masons and carpenters to repair the house of the Lord, and also such as wrought iron and brass to mend the house of the Lord, wherever the metal work required renewing.
v. 13. So the workmen wrought, and the work was perfected by them, literally, "and there was completed the healing," that is, they finished all the repairs; and they set the house of God in his state, and strengthened it.
v. 14. And when they had finished it, they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the Lord, such as were used in the Temple worship, even vessels to minister and to offer withal, altar vessels, and spoons, cuplike vessels for incense, and vessels of gold and silver, as it became necessary to replace the old and worn-out ones. And they offered burnt offerings in the house of the Lord continually all the days of Jehoiada, under his direction the entire worship was conducted in the legal manner, as prescribed by the Lord. It is well-pleasing to God if believers serve Him with their gifts and sacrifices, with their money and possessions, if they aid in the spreading of the Word. At the same time the teachers of the Church ought to lead the way and admonish the members of the Church, in order that the sacred work may not suffer for want of interest.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 11, 13, 15, 17, 20, 23, 25, 27 began to reign
began to reign
"became king of Judah"
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forty years
"40 years" (See: Numbers)
Zibiah
This is a woman's name. (See: How to Translate Names)
what was right in the eyes of Yahweh
The word "eyes" here represents seeing, and seeing represents judgment. Yahweh saw and approved of Joash's actions. See how you translated a similar phrase in 2 Chronicles 14:1. AT: "what Yahweh judged to be right" or "what Yahweh considered to be right" (See: Metaphor)
all the days of Jehoiada, the priest
This idiom means "as long as Jehoiada, the priest, was alive." (See: Idiom)
Jehoiada took for him two wives
"Jehoiada chose two wives for Joash"
translationWords
Joash
reign
Jerusalem
Beersheba
Yahweh
priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3, 4, 12, 15, 20, 23, 25, 27 24:1 Joash reigned from 835 to 796 BC.
24:1 Joash reigned from 835 to 796 BC.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.