Exegetical and Hermeneutical Commentary of 2 Chronicles 25:1
Amaziah [was] twenty and five years old [when] he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother’s name [was] Jehoaddan of Jerusalem.
Ch. 2Ch 25:1-4 (= 2Ki 14:1-6). Amaziah Succeeds
2. not with a perfect heart ] In Kings, “yet not like David his father” (because “the high places were not taken away”). The Chronicler has something more serious in his mind; cp. 2Ch 25:14-16.
Fuente: The Cambridge Bible for Schools and Colleges
This chapter is evidently taken to a large extent from the same document as Kings (see the marginal reference and the notes). At the same time it contains large and important additions; e. g. 2Ch 25:5-10, 2Ch 25:13-16.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXV
Amaziah succeeds his father Joash, and begins his reign well,
1, 2.
He slays his father’s murderers but spares their children, 3, 4.
He reviews and remodels the army, 5;
and hires a hundred thousand soldiers out of Israel, whom, on
the expostulation of a prophet, he sends home again, without
bringing them into active service; at which they are greatly
offended, 6-10.
He attacks the Syrians, kills ten thousand, and takes ten
thousand prisoners, whom he precipitates from the top of a
rock, so that they are dashed to pieces, 11, 12.
The Israelitish soldiers, sent back, ravage several of the
cities of Judah, 13.
Amaziah becomes an idolater, 14.
Is reproved by a prophet, whom he threatens, and obliges to
desist, 15, 16.
He challenges Joash, king of Israel, 17;
who reproves him by a parable, 18, 19.
Not desisting, the armies meet, the Jews are overthrown, and
Amaziah taken prisoner by Joash, who ravages the temple, and
takes away all the treasures of the king, 20-24.
The reign of Amaziah: a conspiracy is formed against him; he
flees to Lachish, whither he is pursued and slain; is brought
to Jerusalem, and buried with his fathers, 25-28.
NOTES ON CHAP. XXV
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of this verse, and ver. 2-4, See Poole “2Ki 14:1“, etc.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Amaziah was twenty and five yearsold, &c.(See 2Ki14:1-6).
2Ch25:5-10. HAVING HIREDAN ARMY OFISRAELITES AGAINST THEEDOMITES, AT THE WORDOF A PROPHET HELOSES A HUNDREDTALENTS AND DISMISSESTHEM.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 1-4. Amaziah was twenty five years old when he began to reign,…. Of these verses,
[See comments on 2Ki 14:2].
[See comments on 2Ki 14:3].
[See comments on 2Ki 14:5].
[See comments on 2Ki 14:6].
Fuente: John Gill’s Exposition of the Entire Bible
The statement as to the duration and spirit of the reign agrees with 2Ki 14:1-6, except that in 2Ch 25:2 the estimation of the spirit of the reign according to the standard of David, “only not as his ancestor David, but altogether as his father Joash did,” which we find in the book of Kings, is replaced by “only not with a perfect heart;” and the standing formula, “only the high places were not removed,” etc., is omitted.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Amaziah’s Reign and Victories. | B. C. 838. |
1 Amaziah was twenty and five years old when he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother’s name was Jehoaddan of Jerusalem. 2 And he did that which was right in the sight of the LORD, but not with a perfect heart. 3 Now it came to pass, when the kingdom was established to him, that he slew his servants that had killed the king his father. 4 But he slew not their children, but did as it is written in the law in the book of Moses, where the LORD commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin. 5 Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield. 6 He hired also a hundred thousand mighty men of valour out of Israel for a hundred talents of silver. 7 But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the LORD is not with Israel, to wit, with all the children of Ephraim. 8 But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down. 9 And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to give thee much more than this. 10 Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger. 11 And Amaziah strengthened himself, and led forth his people, and went to the valley of salt, and smote of the children of Seir ten thousand. 12 And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces. 13 But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Beth-horon, and smote three thousand of them, and took much spoil.
Here is, I. The general character of Amaziah: He did that which was right in the eyes of the Lord, worshipped the true God, kept the temple service a going, and countenanced religion in his kingdom; but he did not do it with a perfect heart (v. 2), that is, he was not a man of serious piety or devotion himself, nor had he any zeal for the exercises of religion. He was no enemy to it, but a cool and indifferent friend. Such is the character of too many in this Laodicean age: they do that which is good, but not with the heart, not with a perfect heart.
II. A necessary piece of justice which he did upon the traitors that murdered his father: he put them to death, v. 3. Though we should suppose they intended to avenge on their king the death of the prophet (as was intimated, ch. xxiv. 25), yet this would by no means justify their wickedness; for they were not the avengers, but presumptuously took God’s work out of his hands: and therefore Amaziah did what became him in calling them to an account for it, but forbade the putting of the children to death for the parents’ sin, v. 4.
III. An expedition of his against the Edomites, who, some time ago, had revolted from under the dominion of Judah, to which he attempted to reduce them. Observe,
1. The great preparation he made for this expedition. (1.) He mustered his own forces, and marshalled them (v. 5), and found Judah and Benjamin in all but 300,000 men that were fit for war, whereas, in Jehoshaphat’s time, fifty or sixty years before, they were four times as many. Sin weakens a people, diminishes them, dispirits them, and lessens their number and figure. (2.) He hired auxiliary troops out of the kingdom of Israel, v. 6. Finding his own kingdom defective in men, he thought to make up the deficiency with his money, and therefore took into his pay 100,000 Israelites. If he had advised with any of his prophets before he did this, or had but considered how little any of his ancestors got by their alliances with Israel, he would not have had this to undo again. But rashness makes work for repentance.
2. The command which God sent him by a prophet to dismiss out of his service the forces of Israel, 2Ch 25:7; 2Ch 25:8. He would not have him call in any assistance at all: it looked like distrust of God. If he made sure of God’s presence, the army he had of his own was sufficient. But particularly he must not take in their assistance: For the Lord is not with the children of Ephraim, because they are not with him, but worship the calves. This was a good reason why he should not make use of them, because he could not depend upon them to do him any service. What good could be expected from those that had not God with them, nor his blessings upon their undertakings? It is comfortable to employ those who, we have reason to hope, have an interest in heaven, and dangerous to associate with those from whom the Lord has departed. The prophet assured him that if he persisted in his resolution to take these idolatrous apostate Israelites with him, in hopes thereby to make himself strong for the battle, it was at his peril; they would prove a dead weight to his army, would sink and betray it: “God shall make thee fall before the enemy, and these Israelites will be the ruin of thy cause; for God has power to help thee without them, and to cast thee down though thou hast them with thee.”
3. The objection which Amaziah made against this command, and the satisfactory answer which the prophet gave to that objection, v. 9. The king had remitted 100 talents to the men of Israel for advance-money. “Now,” says he, “if I send them back, I shall lose that: But what shall we do for the 100 talents?” This is an objection men often make against their duty: they are afraid of losing by it. “Regard not that,” says the prophet: “The Lord is able to give thee much more than this; and, thou mayest depend upon it, he will not see thee lose by him. What are 100 talents between thee and him? He has ways enough to make up the loss to thee; it is below thee to speak of it.” Note, A firm belief of God’s all-sufficiency to bear us out in our duty, and to make up all the loss and damage we sustain in his service abundantly to our advantage, will make his yoke very easy and his burden very light. What is it to trust in God, but to be willing to venture the loss of any thing for him, in confidence of the goodness of the security he gives us that we shall not lose by him, but that whatever we part with for his sake shall be made up to us in kind or kindness. When we grudge to part with any thing for God and our religion, this should satisfy us, that God is able to give us much more than this. He is just, and he is good, and he is solvent. The king lost 100 talents by his obedience; and we find just that sum given to his grandson Jotham as a present (ch. xxvii. 5); then the principal was repaid, and, for interest, 10,000 measures of wheat and as many of barley.
4. His obedience to the command of God, which is upon record to his honour. He would rather lose his money, disoblige his allies, and dismiss a fourth part of his army just as they were going to take the field, than offend God: He separated the army of Ephraim, to go home again, v. 10. And they went home in great anger, taking it as a great affront thus to be made fools of, and to be cashiered as men not fit to be employed, and being perhaps disappointed of the advantages they promised themselves in spoil and plunder by joining with Judah against Edom. Men are apt to resent that which touches them in their profit or reputation, though it frees them from trouble.
5. His triumphs over the Edomites, 2Ch 25:11; 2Ch 25:12. He left dead upon the spot, in the field of battle, 10,000 men; 10,000 more he took prisoners, and barbarously killed them all by throwing them down some steep and craggy precipice. What provocation he had to exercise this cruelty towards them we are not told; but it was certainly very severe.
6. The mischief which the disbanded soldiers of Israel did to the cities of Judah, either in their return or soon after, v. 13. They were so enraged at being sent home that, if they might not go to share with Judah in the spoil of Edom, they would make a prey of Judah. Several cities that lay upon the borders they plundered, killing 3000 men that made resistance. But why should God suffer this to be done? Was it not in obedience to him that they were sent home, and yet shall the country thus suffer by it? Surely God’s way is in the sea! Did not the prophet say that God was not with the children of Ephraim, and yet they are suffered to prevail against Judah? Doubtless God intended hereby to chastise those cities of Judah for their idolatries, which were found most in those parts that lay next to Israel. The men of Israel had corrupted them, and now they were made a plague to them. Satan both tempts and torments.
Fuente: Matthew Henry’s Whole Bible Commentary
See note on 2Ki 14:1
Fuente: Garner-Howes Baptist Commentary
THE SECOND BOOK OF CHRONICLES
IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.
The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.
Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.
It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.
SOLOMON AND THE TEMPLE
The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).
The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:
First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.
The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).
It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.
The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,
O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:
Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.
Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).
Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).
Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.
Then he concludes in a more personal petition to Him:
Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).
These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.
The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.
Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,
It was a true report which I heard in mine own land of thine acts, and of thy wisdom:
Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.
Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.
Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).
The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.
Then, as if the task of telling all was too great, we have this record,
Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?
And Solomon reigned in Jerusalem over all Israel forty years.
And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).
It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.
REHOBOAM AND THE DIVISION
The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.
The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,
My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).
It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.
Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.
The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.
Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.
The man of many favors may forget God.
When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).
What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.
THE HISTORY OF JUDAH
Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.
The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.
Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.
The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.
The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.
There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.
When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).
Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.] We have succession of A. (2Ch. 25:1-4), his expedition against Moat (513), his idolatry (1416), his war with Joash (1724), and his death and burial (2528). Parallel 2Ki. 14:1-20.
2Ch. 25:1-4.A.s succession (cf. 2Ki. 14:2-6). Perfect, single heart; not like ancestor David, but like Joash, father. 2Ch. 25:3. Slew, executed justice; an instance of right-doing. 2Ch. 25:4. Not, as Deu. 24:16. Families of traitors often destroyed.
2Ch. 25:5-13.Expedition against Moab. 2Ch. 25:5. Old method of organisation by families (Num. 2:34), under captains of hundreds, &c. Hired, paid for others, his own army too reduced to protect country. 2Ch. 25:8. If, &c., some suppose not dropped out, and would read, Go alone, and God will not make thee fall. Generally thought to be ironical. Go (if thou wilt be self-willed) thou, act, be strong, it will be of no avail. 2Ch. 25:10. Anger, caused through sudden and apparently unreasonable dismissal. 2Ch. 25:11. Salt. South of Dead Sea, where dwelt Seirites, associated with Edom (Gen. 36:18). 2Ch. 25:12. Rock, unto the height of Selah. Battle probably fought not far from Selah (Petra); the captains marched to Petra itself, and precipitated from the steep cliffs in its neighbourhood [Speak. Com.]. 2Ch. 25:13. Soldiers, mercenaries sent by Joash to ravage Jewish cities from Sam. to Beth., in revenge for considered insult.
2Ch. 25:14-16.A.s idolatry. Not in Kings. Gods, common practice to carry gods of conquered places as trophies of victory, not generally to be worshipped. 2Ch. 25:16. Talked, prophets entitled to counsel kings. Art thou, &c.? lit., Have we made thee a kings counsellor? Forbare, ceased remonstrance, asserted his right, and consequences of disobedience.
2Ch. 25:17-24.A.s war with Joash (cf. 2Ki. 14:8-14). Advice, counsel not from God. Face, a challenge to combat (2Sa. 2:13). 2Ch. 25:18. Thistle. Parabolic forms employed in East to carry unwelcome truths, or express contemptuous sneers. This designed here. A thistle, low shrub; represents A. a petty prince; cedar, the potentate of Israel. The wild beast, the overwhelming army of Israel, would destroy the strength of Judah. The moral of fable in 2Ch. 25:19. 2Ch. 25:20. Not, sarcastic tone incited more. Asa in a judicial state of blindness. From God, characteristic of the author. Joash overcame A., plundered palace and temple, and took hostages to prevent further war.
2Ch. 25:25-28.A.s end. Turn away, apostasy followed by maladministration. King lost respect, fled to Lachish, frontier town of Philistines, there traced and murdered. Body brought without pomp in a chariot to Jerusalem, and interred among ancestors.
HOMILETICS
AMAZIAHS BEGINNING.2Ch. 25:1-4
Son and successor of Joash, ninth king on throne of Judah; 25 years old at accession, reigned 29 years, B.C. 837808 (2Ki. 14:1-2).
I. In ordinary circumstances of succession. A privilege to inherit a crown, great natural rights and positions. Better to become kings and priests, aristocracy of God, to rule over the hearts and affections of men, than on thrones of empires.
II. With considerable zeal for Jehovah. Did right, but not with a perfect heart, not like David his father. Half-hearted, zealous for God, but high places not taken away. Obeying God and making sacrifices, but honouring the idols of Edom. Double-minded, his good beginning as that of Joash unlike his later conduct.
III. By an act of justice and mercy. Punished traitors who murdered his father, as an act of justice; but was moderate. With a mercy shown apparently for the first time in Hebrew annals, their children were spared [Stanley]. Generally families of traitors were destroyed. This act, therefore, had regard for law of God more than customs of nations; displayed kindly feeling, and became a king.
No ceremony that to great ones longs
Not the kings crown, nor the deputed sword,
The marshals truncheon, nor the judges robe,
Become them with one half so good a grace
As mercy does [Shakes.].
EXPEDITION AGAINST EDOM.2Ch. 25:5-24
This chief event in reign, an attempt to impose upon Edomites the yoke cast off in time of Jehoram (2Ki. 8:20; 1Ki. 22:48).
I. An expedition ambitious in design. Might be natural and prudent to assemble army, class according to respective families, and appoint officers from among brethren, that all might be an army of brothers, relatives, and friends. Might be patriotic to reduce insurgents to former subjection. But A. the slave of reckless ambition; adventurous, fond of conquest and military renown, prone to meddle to his hurt. Real wisdom to cultivate peace, develop internal resources of kingdom; real strength to sit still at home.
Vaulting ambition, which oerleaps itself,
And falls on the other side.
II. An expedition in which alien forces were hired for the accomplishment of the design. Edom strong. A. considered his 300,000 troops unequal, hired 160,000 men from Israel, and sets first example of employing mercenary forces. Such help useless, dangerous, and opposed to Gods will. He should go alone, in dependence upon God, who hath power to help and to cast down. Any other plan would displease God and result in defeat. With Gods presence our own resources sufficient; without, numbers only ruin, and make thee fall before the enemy.
III. An expedition the success of which was turned into a curse. A. heeded not prophet, went, conquered, and captured cities.
1. In the cruelty exercised. Savage cruelty dealt out in revenge for barbarities inflicted on Hebrews, or to strike terror into a rebellious people. Mans inhumanity to man.
2. In the spirit which it begot. Not a spirit of gratitude and caution. Flattered probably by those from whom he took advice (2Ch. 25:17), he became proud and presumptuous. Burning with revenge for Israels insult, not satisfied without defiant challenge, he undertakes aggressive war. The fruits of victory misappropriated. Unsanctified successes often turned into curses.
DUTY AND SELF-INTEREST.2Ch. 25:9
A. made every preparation for expedition, ready to start, but suddenly there came a man of God and forbids. But what must he do for the money? Lose it and go to war in right way. Learn
I. That we often invest our resources without prudence or security. Money, friends, position, and life pledged for wrong purposes. Enterprises without divine guidance, gifts used sinfully. Men morally going astray, poor and insecure, though strong and sufficient in their own estimation. The man of God, the ministry of the word ever meets in the ways of life, condemning our treaties and alliances, reproving our plans and investments, and calling us back to God.
II. That we are often called upon to sacrifice our resources thus invested. Reluctant to give up besetting sins, worldly pleasure, and to forsake evil ways. Often much at stake in worldly friendships, Sunday trading, and unlawful compacts. What must we do with our money risked upon it? Why forfeit the deposit? But why strike the bargain if wrong? Why make the deposit without prudence and security, &c.? The answer to all questions, God demands. Before divine authority objections ridiculous. In divine promise compensation for any loss. The Lord is able to give thee much more than this.
III. That when called to duty obedience guarantees success and brings abundant reward. Impossible to induce obedience without offer of superior good. Motive power needful. Think not that nature or some law of mind breaks the chains of desire confirmed by habit and long years of life! Calculate not too confidently on moral powers wasted in sinful pursuits! It is never easy for a selfish man to renounce himself even with help of gospel! But God imparts disposition and strength. In sin the first loss is the best. In duty we find compensation and gain. The Lord is able to give thee much more than thisabundant reward for leaving all and following him. Manifold more in this present time, and in the world to come life everlasting.
AMAZIAHS FALL INTO IDOLATRY.2Ch. 25:14-16
A. took the gods of Edom as tokens of victory, but deserted God who gave victory, and worshipped the idols he captured, like the Romans subduing nations and paying tribute to their gods.
I. Idolatry most gratuitous. This not asked of him. Probably he sought to disarm spite of Edomites for harsh treatment, or attracted by pomp and splendour of worship of idols. Idolatry, sin fascinates unholy men. But what humility and disgrace voluntarily and slavishly to bow down!
II. Idolatry most unreasonable. The gods could neither protect themselves nor worshippers, senseless and most absurd to lean upon them or put them in place of Jehovah! The sinner, a criminal and a fool, can give no reason for his choice. Why hast thou sought after the gods of the people, &c.?
III. Idolatry most dangerous. It estranges further from God, confirms self-will, and binds us faster to the false and debasing. It brings down rebuke from God, and leads to destruction. Wherefore the anger of the Lord was kindled against Amaziah.
THE DANGERS OF SUCCESS AND AMBITION.2Ch. 25:17-28
Dangerous to succeed without God. Amaziahs false step at beginning, and the spirit in which it was originated turned the end into misfortune.
I. Success begetting pride and ambition. The victory of Edom made A. proud; its issue unblest; kindled boldness and a spirit of revenge. He glories in strength. Success led him on to fresh undertakings which involved defeat. Pride cometh before destruction, &c.
II. Pride leading into presumption. Thought himself more than a match for King of Israel. He cannot sit still, must punish him for wrong-doing, and sends the challenge, Come, let us look one another in the face. The bitter and contemptuous language of the parable only enraged him to repeat the challenge. Nothing checks. He is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied.
III. Presumption ending in destruction. Exultation often the prelude to downfall, downfall more dismal and complete on account of previous eminence. Prosperity of fools destroys them.
1. Warning unheeded. Edom conquered. Be content. Stay at home. Why meddle to thy hurt?
2. Blinded by self-security. He could not be defeated, could see no danger, and knew not that God had forsaken him.
3. Miserable failure. Joash surprised him before ready for war; defeated him in a pitched battle; routed his army, and took him prisoner. The disasters of his conduct created opposition and conspiracy, and he was slain. No real, permanent success to ungodly man. If no reverses in life, death makes him a wreck. His honours and achievements buried in the dust, and he stands naked in the presence of God!
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 25:2. Right, but not with perfect heart. Many good things in A., had respect for ordinances of religion, knew Scriptures, and had desire to do right. But failed because not thoroughgoing in principle and piety.
1. Much half-heartedness, levity, and superficial goodness.
2. A perfect heart required. Earnest, consecrated feeling and energy. He had a good name; it imported one strong in the Lord and in the power of his might; but he was far enough from that [Trapp].
2Ch. 25:3-4. Two practices. Revenge and forbearance. One natural to man and prevalent in the East. Revenge is sweet to man. Difficult to stop with one life, without taking another. But God controls and educates men by law. The other practice of divine authority. It is strange at first sight, that when the law contained so very plain a prohibition, the contrary practice should have established itself. But we must remember first; that the custom was that of the East generally (see Dan. 6:24; Herod. III. 119, &c.); and secondly, that it had the sanction of one who might be thought to know thoroughly the mind of the legislator, viz., Joshua (cf. Jos. 7:24-25) [Speak. Com.]. Always better to forbear than revenge.
Revenge at first, though sweet,
Bitter ere long back on itself recoils
[Milton].
2Ch. 25:16.
1. The question of the king. Art thou of the kings counsel? Who authorises, entitles thee to give advice?
2. The prophets reply. Consists of two parts(a) He forbare to dispute. Silence best answer to some; contention makes them worse. (b) He predicts. The prophet ceased his remonstrances and retired, but aimed a Parthian shaft on quitting the royal presence, If I am not of thy counsel, I am of Gods counsel, and know what is determined there. God has counselled to destroy thee. For fulfilment of prophecy, see 2Ch. 25:12-24; 2Ch. 25:27 [Speak. Com.]. Not hearkened.
1. A sign of hardness, judicial blindness and obduracy.
2. A ground of desertion by God. Ignored and forsaken, the result natural.
3. A prelude to destruction.
2Ch. 25:18-19. The parable of Cedar and Thistle.
1. The inequalities of character and condition of men. Great and little, contented and restless, &c.
2. The ridiculous conduct and ambition of some men. The less, the more unsettled and ambitious, the more meddlesome, &c.
3. The need to be satisfied with present possessions. Grasping after more may lose what you have. The miseries of discontent. Quench that fire which
Preys upon high adventure, nor can tire
Of aught but rest; a fever at the core,
Fatal to him who bears, to all who ever bore [Byron].
Tarry at home.
1. Better for individuals, than meddle, create mischief with neighbours, seek home comforts and decencies. Officious interference creates discord. Meddling the parent of strife. It is an honour for a man to cease from strife; but every fool will be meddling.
2. Better for nations to look to themselves, stay at home and cultivate arts of peace than engage in aggressive wars. Kings dethroned, governments upset, and empires rent asunder through hasty war.
2Ch. 25:27. Providential consequences. After the time from following the Lord. The writer means to observe that the violent death of A. followed on his apostasy not closely in point of timefor it must have been at least fifteen years after (2Ch. 25:25)nor was, humanly speaking, caused by it; but in the way of a divine judgmenta complete fulfilment of the prophecy, 2Ch. 25:16 [Speak. Com.]. Sequences in the natural as well as moral world. Forsake God and duty, violate law, then risk and disaster. For it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom.
ILLUSTRATIONS TO CHAPTER 25
2Ch. 25:4. Law. When the Lord laid down that law he taxed human forbearance to the uttermost. It may not seem to be so in reality, but test the matter by human consciousness and by human action. Have we not wronged whole families? Have we not often thrown in the child as if he were part of the father, and let both be crushed by the mill of revenge? [Dr. Parker].
2Ch. 25:7-9. What of hundred talents? Do your duty and leave the rest with God [R. Cecil]. This is the first of rights, the only absolute duty. No right more sacred [Vinet]. There is little or nothing in this life worth living for, but we can all of us go straight forward and do our duty [Wellington].
2Ch. 25:11-13. Success. There is a glare about worldly success which is very apt to dazzle mens eyes [Hare]. Watch lest prosperity destroy generosity [Beecher]. Success at first, doth many times undo men at last [Venning].
2Ch. 25:14-16. The gods of the people. Idolatry is one of the most unconquerable of all the corrupt propensities of the human soul. Miracles under the new dispensation had scarcely ceased, apostolic fathers were scarcely cold in their graves, before idolatrous forms were again superinduced upon the pure spirituality of the Holy Gospel [Walker].
2Ch. 25:17-24. See one another in face. Every presumption is properly an encroachment, and all encroachment carries in it a still further and a further invasion upon the person encroached upon. Presumption never stops in its first attempt. If Csar comes once to pass the Rubicon, he will be sure to march further on, even till he enters the very bowels of Rome, and break open the Capitol itself. He that presumes steps into the throne of God [Dr. South].
2Ch. 25:27-28. Buried.
Death lays his icy hand on kings;
Sceptre and crown must tumble down,
And in the dust be equal made
With the poor crooked scythe and spade [Shirley].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
10. THE REIGN OF AMAZIAH (Chapter 25)
TEXT
2Ch. 25:1. Amaziah was twenty and five years old when he began to reign; and he reigned twenty and nine years in Jerusalem: and his mothers name was Jehoaddan, of Jerusalem. 2. And he did that which was right in the eyes of Jehovah, but not with a perfect heart. 3. Now it came to pass, when the kingdom was established unto him, that he slew his servants that had killed the king his father. 4. But he put not their children to death, but did according to that which is written in the law in the book of Moses, as Jehovah commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.
5. Moreover Amaziah gathered Judah together, and ordered them according to their fathers houses, under captains of thousands and captains of hundreds, even all Judah and Benjamin: and he numbered them from twenty years old and upward, and found them three hundred thousand chosen men, able to go forth to war, that could handle spear and shield. 6. He hired also a hundred thousand mighty men of valor out of Israel for a hundred talents of silver. 7. But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for Jehovah is not with Israel, to wit, with all the children of Ephraim. 8. But if thou wilt go, do valiantly, be strong for the battle: God will cast thee down before the enemy; for God hath power to help, and to cast down. 9. And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, Jehovah is able to give thee much more than this. 10. Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in fierce anger. 11. And Amaziah took courage, and led forth his people, and went to the Valley of Salt, and smote of the children of Seir ten thousand. 12. And other ten thousand did the children of Judah carry away alive, and brought them unto the top of the rock, and cast them down from the top of the rock, so that they were all broken in pieces. 13. But the men of the army whom Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Beth-horon, and smote of them three thousand, and took much spoil.
14. Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them. 15. Wherefore the anger of Jehovah was kindled against Amaziah, and he sent unto him a prophet, who said unto him. Why hast thou sought after the gods of the people, which have not delivered their own people out of thy hand? 16. And it came to pass, as he talked with him, that the king said unto him, Have we made thee of the kings counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.
17. Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz the son of Jehu, king of Israel, saying, Come, let us look one another in the face. 18, And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trod down the thistle. 19. Thou sayest, Lo, thou hast smitten Edom; and thy heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?
20. But Amaziah would not hear; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom. 21. So joash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Beth-shemesh, which belongeth to Judah. 22. And Judah was put to the worse before Israel; and they fled every man to his tent. 23. And Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Jehdahaz, at Beth-shemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. 24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-edom, and the treasures of the kings house, the hostages also, and returned to Samaria.
25. And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehohaz king of Israel fifteen years. 26. Now the rest of the acts of Amaziah, first and last, behold, are they not written in the book of the kings of Judah and Israel? 27. Now from the time that Amaziah did turn away from following Jehovah they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent after him to Lachish, and slew him there. 28. And they brought him upon horses, and buried him with his fathers in the city of Judah.
PARAPHRASE
2Ch. 25:1. Amaziah was twenty-five years old when he became king, and he reigned twenty-nine years, in Jerusalem. His mothers name was Jeho-addan, a native of Jerusalem. 2. He did what was right, but sometimes resented it! 3. When he was well established as the new king, he executed the men who had assassinated his father, 4. However, he didnt kill their children but followed the command of the Lord written in the law of Moses, that the fathers shall not die for the childrens sins, nor the children for the fathers sins. No, everyone must pay for his own sins.
5, 6. Another thing Amaziah did was to organize the army, assigning leaders to each clan from Judah and Benjamin. Then he took a census and found that he had an army of 300,000 men twenty years old and older, all trained and highly skilled in the use of spear and sword. He also paid $200,000 to hire 100,000 experienced mercenaries from Israel. 7. But a prophet arrived with this message from the Lord: sir, do not hire troops from Israel, for the Lord is not with them. 8. If you let them go with your troops to battle, you will be defeated no matter how well you fight; for God has power to help or to frustrate. 9. But the money! Amaziah whined. What shall I do about that? And the prophet replied, The Lord is able to give you much more than this! 10. So Amaziah sent them home again to Ephraim, which made them very angry and insulted. 11. Then Amaziah took courage and led his army to the Valley of Salt, and there killed 10,000 men from Seir. 12. Another 10,000 were taken alive to the top of a cliff and thrown over, so that they were crushed upon the rocks below. 13. Meanwhile, the army of Israel that had been sent home raided several of the cities of Judah in the vicinity of Beth-horon, toward Samaria, killing 3,000 people and carrying off great quantities of booty.
14. When King Amaziah returned from this slaughter of the Edomites, he brought with him idols taken from the people of Seir, and set them up as gods, and bowed before them, and burned incense to them! 15. This made the Lord very angry and he sent a prophet to demand, Why have you worshiped gods who couldnt even save their own people from you. 16. Since when have I asked your advice? the king retorted. Be quiet now, before I have you killed. The prophet left with this parting warning: I know that God has determined to destroy you because you have worshiped these idols, and have not accepted my counsel.
17. King Amaziah of Judah now took the advice of his counselors and declared war on King Joash of Israel (son of Jehoahaz, grandson of Jehu). 18. King Joash replied with this parable: out in the Lebanon mountains a thistle demanded of a cedar tree. Give your daughter in marriage to my son. Just then a wild animal came by and stepped on the thistle, crushing it! 19. You are very proud about your conquest of Edom, but my advice is to stay home and dont meddle with me, lest you and all Judah get badly hurt.
20. But Amaziah wouldnt listen, for God was arranging to destroy him for worshiping the gods of Edom. 21. The armies met at Beth-shemesh, in Judah, 22. and Judah was defeated, and its army fled home. 23. King Joash of Israel captured the defeated King Amaziah of Judah and took him as a prisoner to Jerusalem. Then King Joash ordered two hundred yards of the walls of Jerusalem dismantled, from the gate of Ephraim to the Corner Gate. 24. He carried off all the treasures and golden bowls from the Temple, as well as the treasures from the palace; and he took hostages, including Obed-edom, and returned to Samaria.
25. However, King Amaziah of Judah lived on for fifteen years after the death of King Joash of Israel. 26. The complete biography of King Amaziah is written in The Annals of the Kings of Judah and Israel. 27. This account includes a report of Amaziahs turning away from God, and how his people conspired against him in Jerusalem, and how he fled to Lachishbut they went after him and killed him there. 28. And they brought him back on horses to Jerusalem and buried him in the royal cemetery.
COMMENTARY
The parallel of this record is in 2Ki. 16:1-20. Amaziah came to the throne in Judah during the crisis which resulted in his fathers death. The new king was twenty five years old. He should have been very capable as Judahs king. Jehoaddan, his mother, probably had been selected by Jehoiada as a wife for Joash. She was always associated with Jerusalem. Amaziah was to reign over Judah for twenty nine years. The historian cannot altogether approve or disapprove Amaziahs kingship. The king could have done much better in approaching Jehovahs ideal. He concerned himself with avenging his fathers death. He may have been fearful of his own safety as long as the conspirators, Zabad and Jehozabad, lived. The children of the murderers were spared because they posed no real threat to Amaziah. The chronicler reminds the reader that Moses (Deu. 24:16) had said that children should not die for their fathers sins. Amaziah, most likely, was not too concerned about Moses instructions in this regard.
Military conflict too often was the order of the day. On numerous occasions the Edomites revolted against Judah. Amaziah organized his army and was able to mobilize three hundred thousand men out of Judah and Benjamin. To qualify for service, a man had to be twenty years of age and physically capable of doing all that would be expected of men in a walking army that used spears and shields. In addition to his own forces, Amaziah paid one hundred talents of silver (about two hundred thousand dollars) to hire the services of one hundred thousand men from the northern kingdom. There may have been other considerations in addition to the silver talents. Jehovahs will was not sought in these matters because it was necessary for a man of God, a true prophet, to come to Amaziah. Jehovahs word was that Judah could go to war against Edom with the assurance of victory if Amaziah would obey God. In order to secure Jehovahs approval, Amaziah had to release the soldiers of the northern kingdom from their contract. Such a release would cost Amaziah a hundred talents of silver. The king of Judah was assured that God had power to help and that He was able to give much more than a hundred talents of silver. Against his better judgment, the king sent the hired soldiers home. He then led his army to the Valley of Salt at the extreme southern end of the Dead Sea. The children of Seir, the Edomites, were defeated. They lost ten thousand men on the battlefield and another ten thousand were taken captive and brought to Petra in Edom. When the Israelites (soldiers from the northern kingdom) were sent home at the prophets word, they became very angry. They vented their wrath by attacking several cities in Judah while Amaziah was occupied with Edom. Beth-horon was about twelve miles northwest of Jerusalem. At least three thousand people of Judah were slain by their brethren from the north and much of their goods was taken.
Amaziahs idolatry cannot be excused. Jehovah had just given him a thorough victory over Edom. Judahs king sought out the gods of Edom, packed them up, brought them back to Jerusalem and worshipped them. We are amazed at Jehovahs mercy. Why would He even allow Amaziah to live? Jehovah sent a prophet (not otherwise identified) with a biting indictment. The gods of the Edomites (Baal, Molech, Chemosh and others) were powerless to prevent Edoms defeat in battle. Why would Amaziah concern himself with these idols? On a previous occasion the king had questioned Jehovahs word and then grudgingly obeyed. Now, he dared to insult the prophet by reminding him that he was not a member of the kings cabinet. In addition to the insult, he threatened the prophets life. Bringing Edoms idols to Jerusalem sealed Amaziahs destiny. He would be destroyed.
Apparently encouraged by his military success against Edom, Amaziah planned to extend his conquests. He took advice from his counselors and challenged Joash, king of Israel, to war. To look one another in the face was the king of action described in 2Sa. 2:13 ff when Abners men and Joabs men met for battle. To ask for a mans daughter in marriage meant that the intended groom counted himself at least equal in rank with the woman and her family. The thistle (Amaziah) had insulted the mighty cedar (Joash) and the thistle could well expect to be destroyed. The thistle represented that which was worthless, useless, and annoying. The cedar was renowned for its worth, usefulness, and pleasing odor. The advice of Joash to Amaziah was that he should forget this ill-advised war because he could very well lose his throne and the kingdom itself could be lost. Joash showed considerable restraint and merited approval for his diplomacy. The prophet had said that God had determined to destroy Amaziah. That which followed was of God. Amaziahs idolatry sealed his destiny. Bethshemesh was a village about fifteen miles south-west of Jerusalem. Here the battle was joined and Amaziah and his people were convincingly defeated. Once more Joash was very patient in that he did not put Amaziah to death. Amaziah was returned to Jerusalem. A considerable portion of the walls of Jerusalem was ruined. Much booty and spoil, along with prisoners of war (hostages), were taken back to Samaria. Obededom was the name of the person in charge of the treasures in the kings house. Once more, the Temple was robbed. So Amaziahs idol worship brought real trouble to Judah.
Joash, king of Israel, preceded Amaziah in death by fifteen years. Amaziahs tragic history was reduced to written form in the books of the kings of Judah and Israel. The conspiracy that brought about Amaziahs death began to take shape when he brought the Edomite idols to Jerusalem. Lachish was about twenty five miles west of Hebron in the low lying foothills of Judah. This village was heavily fortified; nevertheless, the conspirators killed Amaziah as he sought refuge there. The dead king was brought back to the city of Judah (Jerusalem) where he was buried in the royal cemetery.
Fuente: College Press Bible Study Textbook Series
XXV.
THE REIGN OF AMAZIAH. (Comp. 2Ki. 14:1-20.)
DURATION AND CHARACTER OF THE REIGN. EXECUTION OF THE MURDERERS OF JOASH (2Ch. 25:1-4).
(1, 2) Amaziah . . . the Lord.So 2Ki. 14:2.
But not with a perfect heart.This is a brief equivalent of the words of the older text: only not like David his father: according to all that Joash his father had done, he did. The reference to Joash is omitted, perhaps because that king appears to less advantage in the Chronicles than ill Kings. In fact, the chroniclers estimate of both princes is less favourable than that of the older historian. Such differences are perfectly natural, and it is needless to attempt to reconcile or eliminate them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Ch 25:4 Comments – The place in the Law where this is written is Deu 24:16, “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.”
2Ch 25:5 Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield.
2Ch 25:5
Fuente: Everett’s Study Notes on the Holy Scriptures
The Overthrow of the Edomites
v. 1. Amaziah was twenty and five years old when he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother’s name was Jehoaddan of Jerusalem, v. 2. And he did that which was right in the sight of the Lord, v. 3. Now it came to pass, when the kingdom was established to him, v. 4. But he slew not their children, v. 5. Moreover, Amaziah gathered Judah together, v. 6. He hired also an hundred thousand mighty men of valor out of Israel, v. 7. But there came a man of God, v. 8. But if thou wilt go, v. 9. And Amaziah said to the man of God. But what shall we do for the hundred talents which I have given to the army of Israel? v. 10. Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again, v. 11. And Amaziah strengthened himself, v. 12. And other ten thousand left alive, v. 13. But the soldiers of the army which Amaziah sent back, that they should not go with him to battle,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
This chapter is filled up with a very graphic account of the entire career of Amaziah, and its twenty-eight verses are paralleled by the twenty verses of 2Ki 14:1-20, where the narrative reads in several places much more curtly. Our chapter opens with the familiar anticipatory summary of the man, his age, pedigree, and character, whose course is to be detailed more precisely in following verses, again and yet again sounding the clear key-note of an unclean character and reign (2Ch 25:1, 2Ch 25:2); it proceeds to record the king’s avenging of his father’s murder (2Ch 25:3, 2Ch 25:4); his successful sally against “the children of Seir,” with the incident of the affronted division of army, formed of them that “came to him out of Ephraim” (2Ch 25:5-13); his defection to idolatry, and insult put upon the faithful “prophet” (2Ch 25:14-16); his jaunty and provocative challenge to Joash of Israel, to his own overthrow (2Ch 25:17-24); his end (2Ch 25:25-28).
2Ch 25:1
Twenty and five years old reigned twenty and nine years. Glance at notes on 2Ch 25:1, 2Ch 25:15, 2Ch 25:17 of foregoing chapter, from which it appears that, as Joash died aetat. forty-seven, and Amaziah was now twenty-five, he must have been born when his father was twenty-two years old, and Jehoaddan correspondingly likely to have been one of the two wives Jehoiada selected for Joash, at the age, on other data, of twenty-one years. Of Jerusalem. This affix to the mother’s name may perhaps carry credit to the memory of Jehoiada, for having been careful to select a woman of the honoured city rather than of any provincial or even less worthy city.
2Ch 25:2
Not with a perfect heart. This is illustrated by his coming “to set up the gods of Edom” (2Ch 25:14-16, 2Ch 25:20); also by what the parallel supplies, that he resembled Joash rather than David, and did not suppress “the high places, sacrifices, and in-cense-burning” (2Ki 14:3, 2Ki 14:4). In almost all cases, the not perfect heart speaks of that which began well, but did not “endure unto the end.”
2Ch 25:3
Was established to him; Hebrew, . This is kal conjugation of the verb, which we found in piel in 2Ch 25:5 of foregoing chapter, and there rendered “repair.” The kal force of the word is simply to “be strong” (Gen 41:57; Jos 17:13; 2Ki 14:5). The hiph; to “make strong,” or “confirm,” as it is rendered here, is found in 2Ki 15:19. Again and again the disorders of the kingdom and the violent deaths of prophets and kings must have greatly contributed to nervous apprehensions, in fact only too just, when a new king ascended the throne. In the parallel and in passage last quoted the words, “in his hand,” follow the verb. Amaziah both needed to get his own hand in, according to modern phrase, and to get things well into his hand. His servants. It may be held surprising that they should have been found “in the place,“ or should now be his servants at all. The explanation may be either that their guilt had not yet been known, or, if known, had not been fixed upon them.
2Ch 25:4
Slew not their children. Emphasis (the emphasis of mention, at any rate) is laid upon this, perhaps partly to show that Amaziah did in some measure walk by “the Law of the Lord,” and partly because of numerous cases that had grown up to the opposite (2Ki 9:8, 2Ki 9:26; Jos 7:24, Jos 7:25, where, however, very possibly all were more or less aiders and abettors of the wickedness). For Moses’ clearly written rehearsal of “the commandment of the Lord,” on this subject, see the marginal references, Deu 24:16; Jer 31:29, Jer 31:30; Eze 18:4, Eze 18:19, Eze 18:20.
2Ch 25:5
This and the following five verses are entirely omitted in the parallel, which contents itself with giving in its 2Ch 25:7, in fewer words, but with the supplement of other matter, what is contained in our 2Ch 25:11. Found them three hundred thousand. Compare Asa’s “five hundred and eighty thousand” (2Ch 14:8), and Jehoshaphat’s “eleven hundred and sixty thousand” (2Ch 17:14-19; see note, however, on these verses, and the improbability of numbers so high). The Hebrew text of the second clause of this verse simply says, “he set them” (), or placed them according to fathers’ houses, under captains, etc; glancing most naturally at Nu 1:2-2:34. Twenty years old and above.
2Ch 25:6
Out of Israel. The next verse tells us that “all the children of Ephraim” (which was strictly the northern Israel’s chief tribe) are hereby designated. It is not quite clear that this Israel is exactly conterminous with the Israel of 2Ch 13:3, the identity of which, however, with Joab’s Israel (2Sa 24:9) is very probable. The boundaries of the strict tribe of Ephraim, whose ancestor was Joseph’s younger son, are described in Jos 16:5. The tribe were located as nearly as possible in the centre of the land. Ephraim, however, is here, as in many other places, as the name of the royal tribe, so named upon the whole of the northern kingdom (Isa 9:8; Isa 17:3; Isa 28:3; several times in almost every chapter of Hosea, and for a typical instance, cf. Hos 14:8).
2Ch 25:7
(See foregoing chapter, 2Ch 24:19.) The name of this man of God does not transpire. To wit, with. These three words, all in italic type, if entirely omitted, and not even the preposition adopted, as in the Revised Version, into the ordinary type, will leave the intention of the writer clearer rather than less clear.
2Ch 25:8
It is hard to feel satisfied as to the correct rendering of this verse. The drift of the next verse, which shows Amaziah a convert to the strong exhortation of the man of God, makes either alternative allowable under the present text very untimely. and not very much in accord with what we should look for at the lips of the man of God. The very conceivable way out of the difficulty is to read , hyphened to (all the rather that no vau is present in , as the present text is), and proceed to supply or again before , crediting some copyist with confusion of eye through these having come close together in his manuscript. The rendering will then be straightforward, and prepare the way for Amaziah’s yielding conformably with the tenor of the next verse. “But if not” (i.e. if thou wilt not be guided by my remonstrance as to Ephraim), “go thou, be on the alert, exert all the strength possible for the battle, and yet nevertheless God will cause thee to stumble.” And the remaining sentence may bear this significance, “For God hath power to help thee though alone, or to cast thee down though supported by an extra hundred thousand.” If such alteration or conjectural restoration of the text be not accepted, we may harmonize the facts of the case with the most utter faithfulness of lip on the part of the prophet, by translating, “For in very truth, if thou go at all, and though thou make the best preparations, God shall make it go ill with thee.” And Amaziah is persuaded to this point, that he will neither risk the lives of them of Ephraim vainly, nor risk the likelier displeasure of God on himself. He yields only partly, and therefore is nothing benefited. The difficulty is left untouched, that the prophet did not simply in toto forbid Amaziah to go, and that, saving them of Ephraim, he saves them to be a second scourge for the back of Amaziah, though he took his prophet’s advice so far, and lost his own money. A careful and devout observer of human life and perverseness, when once these commit themselves to the vain struggle with God, and equally vain attempt to haggle with his providence as to how much to yield and how much to resist and with. hold, cannot but be struck with the photograph here thrown off, and that it is a faithful one, of hard facts that have met together disastrously times without number in men’s lives. The sum, then, of the matter of our 2Ch 25:7, 2Ch 25:8 may amount to this: “Under no circumstances take Israel, and if thou go thyself with all best preparations, yet know that God shall destroy thee.”
2Ch 25:9
This verse is consummate in the two touches by which it sets forth the phase of earth’s calculatingness respecting the perishable, and Heaven’s swift disposal of any such trifling difficulty.
2Ch 25:10
It appears that, though this contingent from Israel’s land was a hired force, yet for some reason their heart was in their calling, perhaps in anticipation of plunder. It may well be that they asked why they were discharged; and whether the right answer were given them, that the Lord dwelt not among them, or some wrong answer, it evidently did not improve matters, but rankled in their hearts till it found relief (2Ch 25:13, 2Ch 25:22), as they concluded that either their ability or fidelity, or both, were called in question. The ‘Speaker’s Commentary’ very aptly cites the keen resentment and mortification that the Athenians are recorded to have felt in similar circumstances as told in Plutarch’s ‘Lives:’ “Cimon,” 17. Separated them. This is the verb occurring several times in the first verses of Gen 1:1-31. (); there it is always followed by the preposition , when speaking of the separating of two things from one another. Though this be meant here, it is not what is exactly said, and the prefix preposition before the substantive () may, as Keil says, be regarded as designating the appositional accusative to that affixed in the shape of the pronoun “them” to the verb.
2Ch 25:11
Strengthened himself. The hithp, conjugation of our already familiar verb ; it was not a healthy strengthening, and this may be considered denoted in the fact that the work was all his own, and that he wrought himself up. The valley of salt. Commonly supposed to be the plain south of the Salt Sea, but according to Stanley, more probably a “ravine near Petra” (1Ch 18:12; 2Sa 8:13). (For the association of Seir with Edom, see Gen 36:17-20; 2Ch 20:10.)
2Ch 25:12
The top of the rock. The parallel uses the Hebrew word without translation, Selah (). There is little doubt that this is Petra. The parallel tells us the interesting fact that Amaziah, perhaps under the influence of a spasmodic touch of devout-hess or gratitude, changed the name of Selah, or rather endeavoured to change it, to Joktheel, which Gesenius translates “subjugated of God.” This name had already occurred in Jos 15:38. The new name, however, did not last, as the Edomites recovered soon the country of (2Ch 28:17; Amo 1:11; Isa 16:1, Isa 16:2) Arabia Petraea, of which Selah or Petra was the capital. Left alive. The Revised Version correctly renders, carry away alive. The cruelty of the Edomites receives many illustrations (see last references, and Eze 25:12-14; Oba 1:1-15).
2Ch 25:13
The soldiers sent back fell upon the cities of Judah, from Samaria to Beth-horon. There is probably something to read between the lines here, to wit, that the soldiers returned to their master add king (Joash of Israel), and were by him remitted to this work. The mention of Samaria before Beth-horon (see map) indicates it, and the words “sent back” may be held to imply, at least, that they first went backthat the disappointment of spoil was the chief part of their aggravations, so that now the rather they got their much spoil, and note made thereof, and thatsince not so much the instructive and so far forth more excusable revenge on the part of the disappointed soldiers, but the deliberate plan and order of their king had brought about this devastation of Amaziah’s domains, in this fact we have the key of what we read in our 2Ch 25:17, 2Ch 25:18, etc; and of the very cool manner in which Amaziah challenged Joash. The cities of Judah attacked were apparently those that once had belonged to Ephraim. Smote three thousand of them; i.e. of the people of them.
2Ch 25:14
Brought the gods of the children of Seir to be his gods. Amaziah’s devout gratitude to God, and acknowledgment of him in the name Joktheel, was soon gone, and at the very last, grown confident, he loses all, and realizes the fulfilment of the “man of God’s” prophetic denunciations.
2Ch 25:15
He sent unto him a prophet. We are again not told whom. The tone of the prophet, and the words given us as his in the latter half of 2Ch 25:16, would lead us to think it was the same “man of God;” but we cannot assert it, and had it been the same, it would more probably have transpired. The history now often reminds us of 2Ch 24:16.
2Ch 25:16
The chapter well keeps up in this verse its graphic character, though the culminating instances of it are yet to come. Forbear. The faithful prophet is “wise as the serpent, harmless as the dove.” He does forbear, but not till the application of his speech, and all that was needful is most outspokenly (more so than before he had heard the usual coward fashion of the tyrant’s threat) pronounced. His forbearing, therefore, is open to no charge of moral cowardice and unprophet-like infidelity.
2Ch 25:17
Took advice; i.e. took counsel; as in foregoing verse, “Art thou made king’s counsellor?” and as in same verse, “counselled” should read instead of “determined,” The verb (), in kal, niph; and once only in hithp; occurs just eighty times, always in this sense, and almost always so rendered in the Authorized Version, Let us see one another in the face. A refined analogy to this expression, with all its speaking significance, occurs in 2Sa 2:13; and, perhaps yet more remarkably, a strange some balance between 2Sa 2:14, 2Sa 2:15, 2Sa 2:17 of that chapter and our 2Sa 2:21, 2Sa 2:22 may be noticed.
2Ch 25:18
The thistle sent to the cedar. While other history shows frequently the abounding Eastern delight in this exact kind of composition, it will be remembered that it is not absent from Scripture, and that this is not the first recorded instance of it by three hundred and fifty years, for see Jdg 9:7-15. The thistle; Hebrew, . The word occurs, beside the four times here and in the parallel, eight other times: 1Sa 13:6; 2Ch 33:11; Job 31:40; Job 41:2; Pro 26:9; So Pro 2:2; Isa 34:13; Hos 9:6. Although, then, the word we have here is not the “bramble” () of Jdg 9:15, which also is brought before us in its contrast with Lebanon’s cedar, yet the bramble bush, chiefly in virtue of its characteristic thorn, best answers to the average suggestions of all the twelve instances of the use of our word.
2Ch 25:19
If the contents of this verse do not fail to impress with a persuasion of the keen mental gift of Joash, they do not fall far short of warranting some persuasion of a certain moral sense and goodness about him also. He knows human nature well, and Amaziah’s particular variety therein perfectly well. And many would have snapped at the opportunity of humbling such a man. But not so Joash; he enjoys, indeed, the opportunity of satisfying his own sarcasm and patronizingness, but would still spare Amaziah’s people and save him from himself. This does not resemble, at any rote, the commonest, poorest, hungriest style of soul. To boast. Our text gives us here hiph. infinitive construct, where the parallel has niph. imperative. This lends the more effective shaft to the invective of Joash, though without material difference to the sense.
2Ch 25:20
The whole of the religious reflection, with its special post-Captivity significance of this verse, is wanting in the parallel, and finds no suggestion either thence or from common authorities. The parallel shows the statement, But Amaziah would not hear, followed up immediately by “Therefore Jehoash went up.” Our own verse, in the use of the plural pronoun them, and again they, takes some slight amount of the weight of guilt in the matter of the idolatry from the shoulders of the king, that it may be shared by the people, and no doubt chiefly again by the “princes” (2Ch 24:17).
2Ch 25:21
Beth-shemesh. The Beth-shomesh of Judah, on the borders of Judah, Dan, and the Philistines, is to be distinguished from that on the boundary of Issachar (Jos 19:22), and “the fenced city of Naphtali” (Jos 19:38).
2Ch 25:23
Joash took; Hebrew, , “seized” (as Gen 39:12), or “caught up” (as Deu 9:17), or “capture” (as Jos 8:8). The gate of Ephraim. It led out on the north or north-west side of the city. There is very little to identify it with the high gate of Benjamin. The corner gate. This is not the translation of our Hebrew text, but of the Hebrew text of the parallel (); see pp. 343-346 of Conder’s ‘Handbook to the Bible,’ and map facing p. 334, 2nd edit. Four hundred cubits. Probably about a hundred and eighty yards.
2Ch 25:24
No mention is made in the parallel of that custodian of treasures in the house of God, here called Obed-Edom, and who possibly was a descendant of the Obed-Edom of David’s time (2Sa 6:10; 1Ch 13:13); or an Obed-Edom “a porter” (1Ch 15:18; 1Ch 16:38; 1Ch 26:4, S). The present verse is an interesting one for pointing out the exact differences, even to the minutest of them, in what the two writers (of Kings and Chronicles) respectively took from a common original; e.g. the writer of Kings has “he took;” leaves out “Obed-Edom;“ has not the preposition “in“ before “the house;” has “Jehovah” instead of “God;” has the preposition “in“ before “treasures;“ and has “Samaria-ward“ (i.e. to Samaria) instead of only “Samaria;” the writer of Chronicles differing in each of these respects. All the gold in the house of God. See 2Ki 12:17, 2Ki 12:18, from which we must conclude that Hazael had already had the pick both for quantity and for quality. The hostages also; the phrase runs in the Hebrew text, “and sons [or, ‘the sons’] of the hostages” ( ); the literal rendering of which is “children or sons of pledges,“ i.e. hostages. The word (and indeed the practice so prevalent elsewhere) is found only here and in the parallel.
2Ch 25:25
Amaziah lived after the death of Joash. The composition of the previous two verses dismisses delicately the fact that Joash, ignominiously bringing “Amaziah to Jerusalem” (2Ch 25:23), contemptuously left him there, with a present of his life, though less his honour and much wealth.
2Ch 25:26
The book of the kings of Judah and Israel. The parallel has “the book of the chronicles of the kings of Judah.” Considering the amount and the character of the resemblance that we have noticed between the narratives in Kings and in our own text, and assuming that the work to which each compiler calls attention for the fuller elucidation of his subject of biography is the work which he has himself most largely laid under ‘contribution, then we should justly feel in this instance that we had no feeble argument for the identity of the two works, called by rather different titlesby the writer of the pre-Captivity, “the book of the chronicles of the kings of Judah,” and by him of the post-Captivity, “the book of the kings of Judah and Israel.”
2Ch 25:27
Now after the time that Amaziah did turn away from following the Lord. Let it be particularly noted that the entire of this sentence (which is a strong anachronism sui generis) is wanting in the parallel. It is, of course, in its matter intrinsically true, but none the less misleading in its form. The object of the writer cannot be doubted, as so many a cross-light is thrown upon it, in other places, viz. to connect the rise and the operativeness of the conspiracy with the fact that (though not the exact date at which) the king had turned aside from Jehovah to idols. They made a conspiracy. When every deduction is made, it may be that the conspiracy was one that was long hatching, and one which began in embryo from the date of Amaziah’s ignominious return to Jerusalem. Very certain it is that this would be historic certainty with the Paris of the past century or more. The French would have required a deadly explanation of such an affront, if brought upon them by any ruler of theirs. He fled to Lachish. In the Shefelah of Judah, and a strongly fortified place (2Ch 11:9; Jos 10:3, Jos 10:32; Jos 15:39; 2Ki 14:19; 2Ki 18:14; 2Ki 19:8; Isa 36:2; Jer 34:7; Mic 1:13). Eusebius places it seven Roman miles south of Eleutheropolis.
2Ch 25:28
They brought him upon horses; Hebrew text, “upon the horses,” i.e. those same royal horses presumably with which he had fled to Lachish. This seems the most natural suggestion arising from the memorandum made here, and may indicate that they visited him with no additional gratuitous disrespect. In the city of Judah. Probably an incorrect text for that of 2Ki 14:20, “the city of David,” which is found in some of the manuscripts.
HOMILETICS
2Ch 25:1-28
Another type of uncertain character.
We are at once advised, in refer-once to Amaziah, that he “did right in the sight of the Lord, but not with a perfect heart.” The expression might be supposed to cover the description of a man whose life was in the main right, but who was betrayed by temptation into some serious sins, of which, like David, he bitterly repented, but genuinely repented, and was restored to peace -rod favour. No such interpretation, however, is here possible. And as there are some very marked features in the character of the folly and sin of Amaziah, they must not be overlooked or missed, having due regard to the brevity and exactitude of Scripture biography. We have here, then
I. A MAN WHOSE DISCERNMENT WAS SUCH THAT HE WAS EQUAL TO SEEING AND TAKING WARNING AND GODLY ADVICE. It is in the heart of Amaziah to fight with the Edomites. It is a temptation with him again, as with predecessors of his on the throne, to borrow and pay for the help of the separated kingdom of Israel. Certain kinds of friendship are certain to turn out certain snares. Our safety is often simply a complete separation from persons or things that have been found to partake of the nature of a snare. These two things look strange only too natural, if we know enough of our own weak, self-deceiving heartsin the attitude of Amaziah at this moment. He listens to the teaching of the prophet, is no doubt startled and vexed thus to be called on to forfeit his methods and arrangements for the warfare that he would war, but seems to take his stand rather on the money that he perceives he will forfeit for nothing, as it seems to him! This is one side of the matter. But the other shows him, happily, both amenable to the prophet’s reminder that God was “able to give him much more” than that hundred talents; and also equal to the effort of dismissing his hired mercenaries of Israel, and of encountering thereby their fierce indignation. Amaziah had heeded the warning of the prophet (2Ch 25:8), and he now heeds the assurance with trustful faith of the same prophet; he goes up to war, and has a splendid Success.
II. A MAN WHOSE DISCERNMENT, UNDER SOME UNTOWARD INFLUENCE, SEEMED ALMOST SUDDENLY TO BECOME SO BLUNTED THAT HE CANNOT BROOK A GODLY PROPHET‘S REMONSTRANCE, BUT DEFIANTLY AND WITH MENACE REJECTS IT. There is scarcely room to doubt what had wrought in the interim the disastrous change. Success! Boastfulness and self-confidence had been the untimely growth of the very ground where gratitude, obedience, self-distrust, and the profoundest disposition of reliance on God and his prophet should have been found. Success had more than turned the brain of Amaziah. He worships the gods who had not delivered him. He worships the gods who had not delivered “their own people,” whom he had destroyed. He worships not, and glorifies not, his own God and the God of his fathers, but is a marvel of an apostate, and a monster of blinded ingratitude, and a monument of blunted discernment, of perverted fatuity!
III. A MAN FOR WHOM HIS TOWERING SELF–SUFFICIENCY AND SELF–GLORIFICATION EXCITE THE PITY, BEG THE WARNING, AND RECEIVE THE BEST AND THE HONEST ADVICE OF THE VERY FOE WHOM HE INSULTINGLY CHALLENGES TO FIGHT. It is evident that the King of Israel was able to read the human nature that was in Amaziah of Judah (2Ch 25:18-20). And it is evident that the King of Israel did not desire to be answerable for the blood of the same Amaziah. He “puts him to the worse,” takes much spoil of him, breaks down the walls of his citythe holy city; and, bathos of humiliation for Amaziab, “took him,” “brought him to” that, his own city, and left him there, in all his fallen glory and mulcted wealth, to meditate on “the wages of sin,” even when they fall short of death. Men’s enemies sometimes love their lives and souls better, alas! than they do themselves.
HOMILIES BY W. CLARKSON
2Ch 25:2
Doing right, but
It is well, indeed, when iniquity is qualified with some redeeming features, as we are thankful to think it often is. A man is ungodly, or cruel, or self-indulgent, or mercenary, but he has something in him which makes him much less condemnable than he would otherwise be. Unfortunately, goodness also is often qualified; of the man concerning whom we have much to say in praise there is something serious to say by way of detraction. Of every good man there may be something to record which is not favourable; but the qualification may be so slight that it is the mere “dust in the balance.” Too often it has to be “written in heaven,” and perhaps upon earth also, that he “did what was right, but not with a perfect heart.” There are some
I. DISCERNIBLE DEFICIENCIES IN CHRISTIAN CHARACTER. One Christian man is blameless in behaviour so far as the main features of morality are concerned, but he is so reserved and reticent, so unapproachable, that he exerts but very little influence. Another is very ardent and enthusiastic in the cause of Christ, very open-hearted and open-handed, but he is very irritable and ill-tempered, so that he is avoided or even disliked. A third is very tender and sympathetic in spirit, with a ready ear and an unselfish consideration for every tale of difficulty or distress, but he is very weak, pliant, credulous; no one can attach any weight to his judgment. A fourth is possessed of many of the virtues and graces of Christian character, but he is very weak in some one direction, much too open to temptation of one particular kind, and his friends are always apprehensive lest he should succumb, and fall quite seriously. These are defects
(1) to be pointed out by friends, and to be recognized frankly by those who are the subjects of them;
(2) to be carefully, conscientiously, devoutly corrected and removed, lest the “gospel of Christ be hindered,” lest the Master himself be displeased and dishonoured. But there are
II. MORE SERIOUS INCONSISTENCIES.
1. In Christian life. It may be that one who has considered himself, and who has been considered, a true disciple of Jesus Christ, falls back, falls down
(1) into condemnable self-indulgence; or
(2) into an arrogance of spirit and haughtiness of bearing which are as hateful to men as (we know) they are offensive to God; or
(3) into a lightness and irreverence of tone which cannot fail to be as displeasing to Christ as it is painful to the devout and earnest-minded among men; or
(4) into a serious selfishness of soul which has no eye for anything but its own personal and passing interests.
2. In Christian work. It may be that one who has shown much earnestness in the field of sacred usefulness, either
(1) loses all interest in that for which he once thought much and laboured hard, or
(2) becomes so opinionated and so peremptory that no one can co-operate with him, and he has to be left alone. He is practically disabled by his self-assertiveness. Now, there is too often found to be
III. ONE SUPREME MISTAKE. It is that which was probably committed by Amaziah, viz. that of never yielding ourselves thoroughly to the service of God. It is likely that the King of Judah only gave half an heart to the worship of Jehovah; that his piety was superficial, formal, constrained, essentially and radically imperfect; that he was like the young man of the Gospel narrative, who had “kept the commandments from his youth up,” but who was never so thoroughly in earnest as to be ready to give up everything to attain eternal life (Mar 10:17-22). If we do not yield ourselves wholly to our Divine Saviour, we shall find, as we pursue our way, that at some important crisis our obedience will be at fault; or our devotion will fail; or our character will be blemished, and our reputation will break down; or we shall leave the field and lose our reward (2Jn 1:8). Therefore:
1. Let us realize how great, how supreme, how prevailing, are the claims of our Divine Redeemer.
2. Let us offer our hearts and lives to him in full and glad self-surrender. Then shall it not be written of us, that “we did right, but not with a perfect heart.”C.
2Ch 25:5-9
Gold, and the favour of God.
There is something which approaches, if it does not amount to, the ludicrous in the question so solemnly proposed by Amaziah, “But what shall we do for the hundred talents which I have given to the army of Israel?” Could it be the right thing and the wise thing to sacrifice all that money? Were a hundred talents to be thrown away? Supposing he defeated the enemy without the help of these mercenaries, would it not be a mortifying thing that he had spent such a sum to no purpose? But Amaziah was so situated that he had to make the choice which has so often to be made; he had to choose between sacrificing his money or forfeiting the favour of his God. He had the wisdom to accept the former alternative, and to believe the prophet, that the Lord was “able to give him more than this.” On the choice which we make, when this question comes up for settlement by ourselves, there hang great issues. Wherefore let us well consider
I. THE LIMITATIONS TO THE VALUE OF GOLD. Gold serves many useful purposes; through it we can secure the necessaries and the comforts of life, the conditions of education, the advantages of good society; but its power is very limited, after all.
1. Its possession, so far from ensuring happiness, often entails much burdensomeness, and always imposes a heavy responsibility.
2. Its tenure is slight and short; an accident or a revolution, impossible to foresee, may take it suddenly away, and at death it must be relinquished.
3. It is wholly powerless in the presence of some of the sadder and graver evils of our life.
4. It tempts to indolence and indulgence, and it may be doubted whether it does not spoil more lives than it brightens and blesses.
II. THE BOUNDLESS BLESSEDNESS OF THE FAVOUR OF GOD. The Lord was not only able to give Amaziah “much more than this,” much more than “a hundred talents of silver,” but he was able to bless him in ways which were incomparably superior to such material enrichment. And so is he able and most willing to bless us. Willingly should we part with gold and silver at his bidding, to be true and loyal disciples to our Master, to preserve our spiritual integrity; for if we do this “for Christ’s sake and the gospel’s” (Mar 8:35) there will be for us ample and most abundant compensation for what we lose.
1. The peace of God, which passes understanding, and which surpasses all material values.
2. The positive and active friendship of our Lord, and of the good and true.
3. A life of noble and fruitful service.
4. A death of hope.
5. A future of immortal glory. In view of these things, we need not be greatly concerned about the less of a hundred or a thousand talents.C.
2Ch 25:15
The folly of irreligion.
The remonstrance addressed by the prophet of the Lord to Amaziah was well grounded; his argument was conclusive. We arc simply astonished at
I. THE INFATUATION OF IDOLATRY. What insensate folly of the King of Judah to turn from the service of Jehovah, who had just granted him a signal proof of his power and his goodness, to the service and the worship of the gods of the very people he had defeated (2Ch 25:14)! Well might he be reproached for conduct so culpable and so irrational. Any one who was conversant with the history of the Hebrew people, even up to this time, might have known that faithfulness to Jehovah was accompanied by victory and prosperity, and that, contrariwise, idolatry was attended with misery and disaster. And yet, such was “the deceitfulness of sin,“ we find king and courtier, priest and people, lapsing into disobedience and iniquity. We are not now under the temptation which proved too strong for Amaziah, but we may make a mistake as serious and as senseless as he made.
II. THE FOLLY OF IRRELIGION, AND ESPECIALLY OF SPIRITUAL UNFAITHFULNESS. For what is it that we see?
1. A large number of men and women honouring various false gods; it is some form of temporal success; it may be physical enjoyment, or it may be the possession of wealth, or it may be social position, or it may be political power, or it may be professional distinction.
2. These votaries are not blessed by the deities they are serving; for these “powers” are weakness itself; they “cannot. deliver their own people,” their own adherents. They do not deliver them from failure, from disappointment, from heartache, from misery. They do not gladden the heart and brighten and beautify the life of those who are seeking and serving them. Even those who have reached the heights they set themselves to climb, who have grasped the goal towards which they ran, have confessed, again and again, that they have not found rest unto their soul, but rather disquietude, craving, envya sense of dreariness and defeat. Why, then, should we add our souls to the number of the unblessed, of the deceived and the betrayed? Why, indeed, should we who have tasted of better things be so indescribably foolish as to abandon “our Rock” for “their rock” (Deu 32:31)? Why should we seek after the “gods that cannot deliver their own people”? And this folly is the greater when we take into our account
III. THE PROVED WISDOM OF PIETY. For has it not been abundantly confirmed that “godliness has the promise of the life that now is, as well as of that which is to come”? Do not we who have followed Christ know, and can we not testify, that to be his true disciple, his faithful servantthis is to be:
1. Gladdened with all joy.
2. Comforted in all sorrow.
3. Enlarged in all obscurity and lowliness of sphere.
4. Engaged in the best and noblest of all worksthe work of human elevation.
5. Sustained by the most exalted hopethe hope of everlasting life in his own royal presence.C.
2Ch 25:17-24
Human presumption.
In the correspondence between these two kings and the action which ensued we have a very striking illustration of the evil of human presumption.
I. IT MAY BE BEGOTTEN OF A SLIGHT SUCCESS. “Thou hast smitten the Edomites and thy heart lifteth thee up to boast” (2Ch 25:19). Some men are soon inflated; even a little “knowledge puffeth up.” And a very slight achievement, in art, or in song, or in speech, or in manufacture, is enough to fill them with vanity, to cause them to “think more highly of themselves than they ought to think,” to make them presume upon an ability which they are far from possessing. Complacency is an element which soon rises to the surface in human nature; it takes a very slight touch to stir it.
II. IT MAY BEGET A SINFUL SCORNFULNESS. On this occasion the presumption of Amaziah provoked the contemptuous answer of Joash (2Ch 25:18). There is something very unbeautiful and unbecoming in human scorn. Derision is a rather frequent action, and those who employ it take great pride in it. But we may be sure that it is offensive in the sight of the Lord of love. We may pity, we may condemn, we may reproach one another, rightly and faithfully. But to pour out on one another the spittle of our scorn,this is an unworthy, an ungodly, a blameful thing. Joash no doubt felt a keen satisfaction in his reference to the cedar and the thistle, and sent his message with enjoyment; but the Father of spirits would be grieved to see one of his children thus treating another with withering contempt. Scorn may be a pleasant thing, but it is a sinful thing.
III. IT SUFFERS AN HUMILIATING DEFEAT, (2Ch 25:21, 2Ch 25:22.) Failure and humiliation are the inevitable end of human presumption. It is certain in time to undertake some task too great for its strength, to go up to a battle against a foe which it cannot fight and we know what will be the issue. Whatever the field may bewhether political, commercial, literary, ecclesiastical, socialthe man of presumptuous spirit is on his way to an ignominious defeat. He will attempt the leap which he cannot make, and he will come down heavily to the ground.
IV. IT ENDURES OTHER PENALTIES BESIDES. In the case of Joash it meant, beside defeat, captivity, the violation of the capital, and the spoliation of the temple, the miseries of remorse as he pondered in his palace. How senselessly he had brought this calamity on himself (see 2Ch 25:15)! Presumption is sure to result in adversity of more kinds than one. It ends in the bitter mortification of defeat, of conscious overthrow and dishonour; it usually ends (as here) in loss, either of property, or of reputation, or of friendshipperhaps of all of these at the same time. It frequently brings down upon a man the severe reproaches of those who have been injured along with the principal offender. For guilt of this kind commonly involves misery to many beside the criminal. It is Jerusalem, and even Judah, as well as Amaziah, on whom the blow comes down.
1. Let us know ourselves well, lest we make an egregious and fatal mistake.
2. Let us ask God to reveal our feebleness to our own eyes.C.
HOMILIES BY T. WHITELAW
2Ch 25:1-4
The accession of Amaziah.
I. THE TITLE HE HAD TO THE THRONE. The son of Joash, most likely the eldest. His mother’s name was Jehoaddan of Jerusalem. Whether she, like her husband, had declined into idolatry cannot be told.
II. THE REIGN HE ENJOYED ON THE THRONE. Twenty-nine yearseleven years less than his father reigned. Eighteen years older than Joash when he obtained the crown, he was only seven years older when he put it off. Clearly idolatry in those days was not conducive to longevity.
III. THE CHARACTER HE MAINTAINED ON THE THRONE. Mixed.
1. Good. “He did that which was right in the sight of the Lord,” as his father did while Jehoiada lived (2Ch 24:2); i.e. he abandoned idolatry and became a worshipper of Jehovah.
2. Not perfect. “Not with a perfect heart,” as it should have been (1Ki 8:61), after the examples of Asa (2Ch 15:17; 1Ki 15:14) and David (2Ki 14:3; Psa 101:2). His return to the worship of Jehovah was probably
(1) dictated by fear, occasioned by the recollection of his father’s untimely and violent death; hence
(2) deficient in extent, the high places not being removed (2Ki 14:4); and
(3) destitute of permanencein fact, dropped when he felt himself secure upon his throne (2Ch 25:14).
IV. THE ACTS HE PERFORMED FROM THE THRONE. Two.
1. A deed of vengeance. “He slew his servants that had killed the king his father.”
(1) Justice demanded this. If his father deserved to die, which seems indisputable, it is not clear that Zabad and Jehozabad had a right to be his executioners.
(2) Filial piety approved this. Under the Law it was the next kinsman’s duty to avenge the blood of a slain relative (Deu 19:12). Amaziah would have proved himself an unnatural son had he spared any longer than he could help the assassins of his father.
(3) Prudence recommended this. Doubtless Amasiah feared that some day the fate of Joash would be his, if these men lived.
2. An exercise of clemency. “He slew not their children.”
(1) Considering what the Law of Moses said (Deu 24:16), this was right;
(2) remembering the universal practice of the Orient, it was merciful;
(3) if they were young children when the wicked deed was done, it was humane as well as right.
LESSONS.
1. The vanity of earthly gloryeven kings must die.
2. The imperfection of human goodnessthe best of men but men at the best.
3. The impossibility of escaping for ever the due reward of one’s evil deeds, except by repentance and faith in Jesus Christ.
4. The beauty of clemency in all, but especially in kings. “Earthly power doth then show likest God’s when mercy seasons justice” (‘Merchant of Venice,’ act 4. sc. 1).W.
2Ch 25:5-13
A campaign against the Edomites.
I. WARLIKE PREPARATIONS. (2Ch 25:5, 2Ch 25:6.)
1. The army mustered. “Amaziah gathered Judah together;” i.e. collected for review, probably in Jerusalem, all in the southern kingdom who were capable of bearing arms.
2. The army organized. “He made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin.” Compare Samuel’s prediction (1Sa 8:12), and Moses’ practice (Num 31:14; Deu 1:15). Order and subordination indispensable to the efficiency of a host. Since the days of Jehoiada (2Ch 23:1; 2Ki 11:15) the army had probably become disorganized.
3. The army numbered. “And he numbered them from twenty years old and above, and found them three hundred thousand choice mena considerably smaller force than Asa led out against Zerah (2Ch 14:8), or than Jehoshaphat possessed (2Ch 17:14-18). The explanation is, either that only the flower of Amaziah’s troops, the picked men of the army, were numbered, or the force had been diminished by the disastrous wars of the preceding reigns. What is next stated renders this probable.
4. The army increased. “He hired also an hundred thousand mighty men of valour out of Israel for an hundred talents of silver” (50,000, if the talent be valued at 500).
II. PROPHETIC WARNINGS. (2Ch 25:7, 2Ch 25:8.) The prophet’s name is not given, but his admonition is:
1. A dissuasive. Against allowing Israel to accompany the army of Judah to battle. If the king’s recollection of former alliances with the northern kingdom did not remind him of the unadvisedness of the course he was contemplating (2Ch 18:28; 2Ch 20:35; 2Ch 22:5; 1Ki 22:29; 2Ki 3:7), the earnestness of Jehovah’s messenger might have startled him.
2. A reason. Jehovah was not with Israel, not with any of the sons of Ephraim, because of their defection into idolatry. What had been true of Rehoboam (2Ch 12:5), what had been threatened to Asa (2Ch 15:2), what had been the case with Judah in the previous reign (2Ch 24:20), was the habitual and seemingly permanent condition of the northern people. They had forsaken God, and he had in turn forsaken them. To seek the help of Israel, therefore, was to seek help in a quarter where no help was, rather whence hurt alone could proceed. It is hardly doubtful that the people of God err in asking the assistance of God’s enemies for their schemes, whether those schemes be material such as church-building, or spiritual such as propagating the gospel, and whether that aid be in the form of money, influence, or men. The Jews who returned from Babylon would not accept assistance from the Samaritans in building their temple (Ezr 4:3). Should the Church of Jesus Christ accept the aid of the unbelieving world?
3. An alternative, or an exhortation. “If thou wilt go [i.e. with these northern allies], then go, do valiantly, be strong for the battle,” i.e. do your bestthe language of irony; or, according to another rendering (Ewald, Bertheau, Keil), “If thou wilt go, go alone, do valiantly, be strong for the battle” But in this case the force of the first clause is lost, as there was no question as to “going” or “not going” put before Amaziah, but merely as to “going with” or “without Israel.”
4. A threatening or a promise. “God shall cast thee down before the enemy,” or “God shall (not) cast thee down before the enemy,” the word “not” being supplied. If Amaziah went depending on the assistance of his mercenaries, he would lose the battle; if he left them behind and went forth with only his own forces, he would prove victorious. The great lesson Jehovah was constantly, by means of his prophets (Isa 26:3, Isa 26:4; Isa 57:13; Jer 39:18; Jer 42:11; Nah 1:7) and the events of his providence, striving to impress upon Israel and Judah was that of exclusive reliance upon himself, as the only means of ensuring their safety and continued prosperity (2Ch 20:20); the same lesson is urgently required by Christians (Rom 15:13; Eph 2:8).
5. An argument. “God hath power to help or to cast down”to help his people without allies, as he helped Jehoshaphat (2Ch 20:22), Asa (2Ch 14:12), and Abijah (2Ch 13:15); or to cast down his people, even in spite of allies, as he did formerly with Joash (2Ch 24:24), with Jehoshaphat (1Ki 22:36), and with Rehoboam (2Ch 13:9), and afterwards with Ahaz (2Ch 28:16-19).
III. KINGLY EXCUSES. (2Ch 25:9.)
1. Proposed. Amaziah felt a difficulty about complying with the prophet’s counsel. He might send back his allies to Joash in Jezreel or Samaria; but what about his talents? These his royal brother would not be likely to return. He might go to battle without his hired troops, but who would give him his silver moneys? One hundred talents was a large sum to lose even for a king. Amaziah was of Shylock’s mind, “You take my house when you do take the prop that doth sustain my house” (‘Merchant of Venice,’ act 4. sc. 1). Like the Jew who lamented more over the loss of his ducatshis “Christian ducats,” “a sealed bag, two sealed bags of ducats, of double ducats and jewels”than the flight of his daughter, Amaziah mourned less the idea of parting with his mercenaries than the fact that they would carry with them his precious talents.
2. Answered. The man of God might have replied
(1) that even if he kept his allies his hundred talents were lost, while he would certainly lose the battle in addition; or
(2) that if he parted with his hirelings he would prove victorious, which would more than compensate for the loss of his talents; but the man of God responded
(3) that Jehovah, if he pleased, could give him much more than a hundred talents. He said not, indeed, that Jehovah would give him more than he would lose, because considerations of money do not enter into questions of right and wrong. The moral quality of an action is not determined by its financial results. Simply the prophet stated that Jehovah could give the king much more than a hundred talents, which was true, since the silver and the gold were his (1Ch 29:11, 1Ch 29:12; Hag 2:8), and he gave them to whomsoever he would (Pro 30:8; Ecc 5:19; Psa 127:1, Psa 127:2).
IV. FIELD OPERATIONS. (2Ch 25:10-12.)
1. The dismissal of the mercenaries. The army out of Ephraim was separated from his own troops and sent home to Israel. Whether the king, in discharging them, was actuated by cupidity, the desire of getting back his talents with interest, or by fear, the dread of losing the battle,the step he took was right, being such as the man of God demanded, prudent as the issue of the campaign showed, and bold as the situation required. It was certain to excite the ire of the northern warriors, and according to the Chronicler it did: “they returned home in fierce anger.” Well-doing on the part of good men may stir the wrath of others, to whom it may at times appear insulting; nevertheless, the path of duty must be adhered to, though it should lead to the estrangement of friends no less than to the loss of ducats.
2. The advance of the army of Judah. Amaziah took courage, added to his faith fortitude, as Christians are exhorted to do in the campaign of life (2Pe 1:5), and led his forces out with no ally but Jehovah, as far as the Valley of Salt (2Sa 8:13; 1Ch 18:12)a plain about two miles broad, south of the Dead Sea, absolutely devoid of vegetation, now called El-Ghor (Robinson). There he encountered the Edomites, or children of Mount Seir, who had revolted from Judah in the days of Jehoram (2Ch 21:8; 2Ki 8:20), and whose subjugation was the object of the present campaign.
3. The defeat of the Edomites.
(1) The destruction of their army. Ten thousand soldiers were killed, ten thousand prisoners taken.
(2) The capture of their capital. Selah, “Rock” (Isa 16:1), the well-known Petra or Rock city, was taken, and its name changed to Joktheel, or “conquered by God” (2Ki 14:7). This remarkable city was situated in a valley (Es Sik, “the cleft;” called by the Arabs Wady Musa) running from north to south, about three quarters of a mile long, and enclosed on all sides by precipitous sandstone rocks of variegated hues, rising in some parts to a height of eight hundred or a thousand feet.
(3) The slaughter of their people. If Amaziah’s prisoners were hurled from the cliffs of Petra, their death must have been simply appalling.
V. UNFRIENDLY RETALIATONS. (2Ch 25:13.)
1. By whom.? The soldiers of the Israelitish army sent back by Amaziah. The Samaritans, whose aid Zerubbabel declined, “weakened the hands of the people of Judah and troubled them in building” (Ezr 4:4); and the unbelieving world would oppose, harass, and hinder the Church of Christ even more than it does, were it separated as it should be from the Church’s midst (Joh 15:19). But better the world’s opposition, hatred, and revenge, with God’s help, favour, and blessing, than the world’s co-operation, friendship, and approbation, with God’s displeasure, withdrawal, and antagonism.
2. For what? For not being allowed to go to battle with Judah against Edom. An insufficient cause, since they lost nothing of their pay, while they saved their lives. Their honour, it may be supposed, was wounded; and the world holds a wound to one’s honour to be a greater stroke than a buffet to one’s person or a loss to one’s purse. But Christ’s followers ought not to take their code of morals from the world!
3. On whom? The cities of Judah and their inhabitants, from Samaria unto Beth-horon, now Beit-Ur (2Ch 8:5). Though these had no part in the offence, they must nevertheless share in the penalty. If Amaziah had done the soldiers wrong, Amaziah should have given them redress in his own person. But nations have hardly yet learnt to discriminate between offending sovereigns and offenceless subjects, When those quarrel they can only heal their friends by setting these to cut each other’s throats or blow each other into eternity by means of guns and cannons!
4. How far? To the taking of three thousand men and much spoil. Whether this devastation of the northern cities of Judah occurred while the Israelitish soldiers were returning home to Samaria, or, as seems more likely, when Amaziah was in Edom (Bertheau, Keil), is uncertain; that it subsequently led to a war between the two kingdoms is undoubted.
Learn:
1. The folly of entering on any enterprise in which God cannot aid.
2. The sin of resorting to means of which Heaven cannot approve.
3. The sufficiency of God’s help without creature-aids.
4. The duty of withdrawing from wicked schemes, even though doing so should entail financial loss.
5. The impossibility of settling questions of right and wrong by calculations of profit and loss.
6. The insignificance of money loss as compared with loss of Divine help and favour.
7. The immense indebtedness of the world to Christianity, even while rejecting it.W.
2Ch 25:14-16
The declension of Amaziah.
I. THE NATURE OF IT. A subsidence into idolatry. On returning from the slaughter of the Edomites he brought with him the gods of the children of Seir, and, setting them up to be his gods, bowed down him- self before them and burned incense unto them (2Ch 25:14). That the Seirites were idolaters is confirmed by Moses, who gives Baal-hanan, “Baal is gracious,” as one of their kings (Gen 36:38); by Josephus, who mentions that the Idumaeans had a god named Kotze (‘Ant.,’ 15.7. 9); and by the Assyrian inscriptions, which show that one of their sovereigns bore the designation Kaus-malaka, i.e. “Kaus or Kotze is king”.
II. THE MOTIVE OF IT. Probably political, to enable him to complete the subjugation of the Seirites, which, as he imagined, could be best done by winning over their gods to his side (Keil). Compare the conduct of Ahaz in sacrificing to the gods of Damascus in order to obtain their assistance (2Ch 28:23), and of Cyrus in asking the Babylonian divinities to intercede with Bel and Nebo on his behalf. At the same time, Amaziah’s idolatry just as likely had its roots in inherent depravity. If Joash fell away to Baal (2Ch 24:18), it is hardly surprising that Amaziah his son should have followed his example. The fallen heart gravitates towards polytheism, as the history of mankindof Jews, Egyptians, Assyrians, Phoenicians shows. Almost all nations in their infancy were monotheists.
III. THE CRIMINALITY OF IT. Arising from the time when this declension took place. To have lapsed into idolatry at any time would have been wickedcontrary to the express commandment of Jehovah (Exo 20:3, Exo 20:4); to do so immediately after having enjoyed such a signal display of Jehovah’s kindness in granting him a splendid victory over his enemiesto select that moment for his apostasy was surely adding insult to injury; to say the least, was to be guilty of monstrous ingratitude as well as open sin.
IV. THE FOLLY OF IT. Seen in the impotence of the idols to whom he bowed. The Edomite gods had not been able to save their devotees, the Seirites: where was the guarantee they could assist Amaziah? One wonders that idolaters do not see the absurdity of praying to divinities that cannot save (Isa 45:20). The utter helplessness of idols and the senselessness of such as trust in them are themes of frequent illustration in Scripture (Psa 115:4-8; Isa 46:1-6; Jer 2:28; Jer 10:5; 1Co 8:4).
V. THE DANGER OF IT.
1. It aroused against the king Jehovah‘s anger. The one living and true God can tolerate no rival claimant of man’s homage. The worship of two gods, besides being impossible (Mat 6:24; 1Co 6:16), is provocative of wrath (Le 26:30; Deu 27:15; Psa 16:4; Psa 79:6; Isa 42:17).
2. It drew down upon him a prophet‘s rebuke. The man of God said unto him, “Why hast thou sought after the gods of the people,” etc.? The censures of the good may be profitable, but are rarely pleasant. Their judgments, besides, when calmly given, are an index to God’s mind concerning man’s conduct.
3. It excited the king‘s own evil disposition. Had Amaziah not been a backslider, he would not have answered the prophet so churlishly as he did, practically telling him that nobody asked his opinion, and that if he valued his own skin he had better hold his peace. It was easy, but neither valiant nor right, for a king thus to insult or silence Jehovah’s messenger; he would, by-and-by, find it harder to deal in such fashion with Jehovah himself. “Reprove not a scorner, lest he hate thee: reprove a wise man, and he will love thee” (Pro 9:8). Amaziah’s conduct showed he was a fool (Pro 13:1)one of those that “hate him who reproveth in the gate” (Amo 5:10).
4. It foreshadowed his ultimate fall. It revealed to the prophet that God had determined to destroy himmore especially when it was followed by obstinate refusal of the Divine warning. It is a bad sign when faithful admonition is followed by the hardening rather than the softening of the admonishedwhen it confirms in sin rather than leads to repentance. Quem deus vult perdere prius dementat. “He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy” (Pro 29:1).
Learn:
1. The danger of prosperity in turning away the heart from God.
2. The need of constantly guarding against temptation.
3. The complete absurdity of idolatry.
4. The certainty that idol-worshippers and idol-worship shall perish.W.
2Ch 25:17-24
The battle of Beth-shemesh; or, the downfall of a boaster.
I. THE OBJECT OF THE BATTLE.
1. The object of its promoter, Amaziah.
(1) Perhaps revenge; to punish the Israelitish sovereign for the sins of his subjects (2Ch 25:13)a principle of action on which man cannot always with safety proceed, though God may. Revenge, sweet to the natural heart (Jer 20:10), was forbidden under the Law (Le 19:17, 18), and is absolutely inconsistent with the gospel (Rom 12:19). “Men revenge themselves out of weakness because they are offended, because they are too much influenced by self-love.” This was seemingly the case with Amaziah. “A great soul overlooks and despises injuries; a soul enlightened by grace and faith leaves the judgment and revenge of them to God” (Cruden).
(2) Possibly ambition; in the hope of reducing the northern kingdom to subjection. In this hope (Josephus, ‘Ant.,’ 9.9. 2) he was probably confirmed by his previous success over the Edomites (2Ch 25:14). Ambition, easily excited in the breasts of the weak, is always difficult to allay even by the wills of the strong. Wherever it exists, it is like the horse-leech’s two daughters, which cry, “Give, give!” like the grave and the barren womb, the dry earth and the fire, which never say, “It is enough” (Pro 30:15, Pro 30:16). It commonly proves too imperious even for men of iron will, while weaklings like Amaziah it blows to destruction with a slight puff.
2. The object of its Director, God. If Amaziah had an aim in seeking a pitched battle with Joash King of Israel, so had Jehovah an aim in allowing him and Joash to try conclusions on the field of war. If Amaziah meant to punish Joash, Jehovah meant to punish Amaziah: which of the two, the King of Judah or the King of kings, was the more likely to succeed in accomplishing his object, it required no prophet to foretell. So in mundane affairs, generally, “man proposes,” but “God disposes.” Men, as free agents, are allowed to scheme and plan as they please, while God worketh all things according to the counsel of his will Man often fails in his purposes, Jehovah never (Job 23:13; Psa 115:3; Isa 46:10, Isa 46:11; Dan 4:35; Eph 1:11).
II. THE PRELIMINARIES TO THE BATTLE.
1. Amaziah‘s challenge to Joash.
(1) Deliberately offered. He acted neither in a hurry nor on his own responsibility, but at leisure and after consultation with his privy councillors and field-marshals. This only made the matter worse. It shows what wretched advisers the king had, and how set the king’s heart was upon the war. Jehoshaphat had been too late in calling in Jehovah to the council of war at Samaria (2Ch 18:4); Amaziah neglected calling him in at all. The last persons a king or parliament should apply to for advice when deliberating on the question of peace or war, are the idlers about court and the officers in a barracks.
(2) Arrogantly expressed. Euphemistically phrased, “Come, let us look one another in the face,” meaning “Come, let us measure strength,” or “cross swords with one another;” this is one of those hypocritical formulas with which the world tries to hide from itself the wickedness of its evil deeds. Amaziah’s politely worded message was an insolent challenge to the King of Israel to meet him on the field of war.
(3) Fittingly answered. Amaziah’s insolence had silenced the prophet (2Ch 25:16); he was now to find that Jonah would not so meekly submit to his impertinence. It may be proper for good men not to render railing for railing (1Pe 3:9), but it is not to be lamented when vainglorious boasters are set down and fools answered according to their folly (Pro 26:5).
2. Joash‘s response to Amaziah. This, which Josephus says was delivered in writing, contained two things.
(1) A parable or fable (verse 18), not unlike that of Jotham to the Shechemites (Jdg 9:8, etc.). It is not necessary to understand the thistle or thorn as pointing to Amaziah, in comparison with whom Joash claimed to be a tall cedar, though possibly this may have exactly expressed Joash’s estimate of the relative greatness of their royal persons; or to suppose that Amaziah had solicited a daughter of Joash in marriage for his son and been refused, and that out of this sprang his present warlike attitude towards Israel; or to find in the wild beast in Lebanon which trod down the thistle an allusion to the northern warriors who, should hostilities break out, would overrun and trample down the land of Judah. It is sufficient to learn what the fable was designed to teach.
(2) The interpretation. This consisted of three parts:
(a) A contemptuous rebuke. Amaziah, lifted up with pride and ambition, was stepping beyond his natural and legitimate sphere. He had conquered the Edomites, and now aspired to measure swords with the Israelites. It was pure self-conceit that lay at the bottom of his arrogancea home-truth Amaziah might have digested with profit.
(b) A condescending admonition. Amaziah had better stay at home. To be addressed by Joash as a wilful child might be by a wise and prudent father, must have been galling to the untamed spirit of Amaziah.
(c) A comminatory prediction. Amaziah was meddling to his hurt, “provoking calamity” that he should fall, even he and Judah with him. Joash probably knew that Amaziah had rashly entered upon a campaign he had neither resources nor courage to sustain. Fas est ab hoste doceri; but Amaziah would not hear.
III. THE SCENE OF THE BATTLE. Beth-shemesh (Jos 15:10).
1. The meaning of the term. “The house of the sun.” Probably the site of an ancient temple to the sun-god. The Egyptian On, or Heliopolis, i.e. “the city of the sun,” is probably for the same reason styled Beth-shemesh (Jer 43:13).
2. The situation of the place. On the southern border of Dan, and within the territory of Judah, about three miles west of Jerusalem, represented by the modern Arabian village ‘Ain Seines, or “sun-well,” near the Wady-es-Surar, north of which stretches a level plain suitable for a battle. Many fragments of old wall-foundations still are visible about the locality, and the modern village appears to have been built out of old materials.
3. The historical associations of the spot. It was one of the cities given to the Levites by the tribe of Judah (Jos 21:16). The ark of the covenant long stood there (1Sa 6:12). One of the officers who purveyed for Solomon’s court resided there (1Ki 4:9). It afterwards was taken by the Philistines (2Ch 28:18).
IV. THE RESULTS OF THE BATTLE.
1. The defeat of Judah. Joash and Amaziah “looked each other in the face.” Their armies collided at the spot above described. The issue was a total rout for Judah (verse 22).
2. The capture of Amaziah. Joash took him prisoner of war at Beth-shemesh. Amaziah’s thoughts at this moment would be pleasant company for him! Whether Joash exulted over him, taunting him with his bravery, and reminding him of the fate of the poor briar who aspired to mate with the cedar, is not recorded; to Joash’s credit it should be stated that Amaziah was not put to death, or even consigned to a prison, as he deserved and might have expected, but was allowed to live and even continue on his throne (verse 25).
3. The destruction of a part of the wall of Jerusalem. Approaching the metropolis of Judah with its prisoner-king, Joash, not so much perhaps with a view to obtain a triumphal gateway (Thenius), or restrain its inhabitants from reprisals in the shape of warlike operations (Bertheau), as simply to mark the capital as a conquered city (Bahr), caused about four hundred cubits of the wall to be broken down, from the gate of Ephraim to the corner gate, i.e. about half of the north wall. The gate of Ephraim, called also the gate of Benjamin (Jer 37:13; Jer 38:7; Zec 14:10), because the way to Ephraim lay through Benjamin, was most likely situated at or near the present-day gate of Damascus, the modern Bab-el-Amud, or, Gate of the Column, m the second wall, while the corner gate, called also the first gate (Zec 14:10), was apparently at the other end of the wall from that at which the tower of Hananeel stood (Jer 31:38), i.e. at the north-west angle where the wall turned southwards.
4. The despoliation of the temple and the palace. The pillaging of the former was not complete, but extended solely to the carrying off of the gold, silver, and vessels found in that part of the sacred building which was under the care of Obed-Edom and his sons (1Ch 26:15), viz. in the house of Asuppim, or, “house of collections or provisions” (Neh 12:25)”a building used for the storing of the temple goods, situated in the neighbourhood of the southern door of the temple in the external court” (Keil). The plundering of the latter does not appear to have been restrained. All the treasures of the king’s house fell a prey to the royal spoliator.
5. The taking of hostages. These were required in consequence of Amaziah’s liberation, as a security for his good behaviour, and were most likely drawn from the principal families.
6. The return to Samaria. Joash acted with becoming moderation. Though he might have killed, he spared Amaziah, and even restored him to his throne. Whereas he might have broken down the entire city wall, he overthrew only a part of it. Instead of plundering the whole temple, he ravaged merely one of its external buildings. Judah and Jerusalem he might have annexed to his empire, but he forbore. Having properly chastised his royal brother, he returned to Samaria.
LESSONS.
1. A man may wear a crown and yet be a foolwitness Amaziah.
2. “Pride goeth before destruction, and a haughty spirit before a fall.”
3. “He that girdeth on his armour should not boast as he that putteth it off.”
4. The hand that lets slip the clogs of war deserves to be devoured by them.
5. Clemency becomes a conqueror, and is an ornament of kings.W.
2Ch 25:25-28
The last of Amaziah.
I. SPARED BY HIS CONQUEROR. (2Ch 25:25.) Instead of being put to death, he was restored to his crown and capital, where he actually survived Joash for fifteen years. This treatment he hardly deserved, considering he had aimed at Joash‘s life and crown. Yet was the mercy of it nothing to that of God’s treatment of sinful men, whom, though they have raised against him the standard of revolt, he nevertheless spares, forgives, and will eventually exalt to a place upon the throne with Christ his Son.
II. PUNISHED FOR HIS APOSTASY. (2Ch 25:27.) This apostasy was committed in the earlier part of his reign (2Ch 25:14), and soon began to bear bitter fruit, first in the defeat he sustained at the hand of Joash, probably next in the disaffection of his people, and finally in the formation of a conspiracy for his overthrow, which came to a head in the fifteenth year after Joash’s death. One never knows when the evil fruits and penal consequences of sin are exhausted. The safe plan is to “have no fellowship with the unfruitful works of darkness “(Eph 5:11).
III. DRIVEN FROM HIS CAPITAL. (2Ch 25:27.) Probably the disaffection began after the defeat by Joash and the dismantling of Jerusalem. There is no reason to suppose that Amaziah was obliged to flee until towards the end of the fifteen years referred to in the text. The immediate occasion of this flight was the discovery of a plot against his life. So. David had been obliged to flee from Jerusalem when his own son Absalom conspired against him (2Sa 15:16).
IV. SLAIN BY HIS SUBJECTS. (2Ch 25:27.) Lachish, where he sought refuge, was an old Canaanitish royal city (Jos 10:3-31; Jos 12:11), south-west of Jerusalem, in the lowlands of Judah (Jos 15:39). According to Micah (Mic 1:13), it was the first Jewish town to be affected by Israelitish idolatry, which spread from it towards the capital. It would seem also to have been one of Solomon’s chariot cities (1Ki 9:19; 1Ki 10:26-29). It had been fortified by Rehoboam (2Ch 11:9), and was subsequently captured by Sennacherib (2Ch 32:9) after a long siege (Jer 34:7). It should probably be identified with the modern Um-Lakis, a few miles west-south-west of the Eleutheropolis. Arrested here, the fallen monarch was despatched by the daggers of assassins, as his father before him had been (2Ch 24:25). As conspiracy had set the crown on Amaziah’s head, so conspiracy now took it off.
V. BURIED WITH HIS FATHERS. (Verse 28.) Brought to Jerusalem in his own royal chariot, he was entombed beside his ancestors in the city of Judah, or of David, thus receiving an honour which was not paid to his father. He got a better funeral than he deserved, though it is welt to forget men’s faults at the grave’s mouth. Nihil nisi bonum de mortuis.
VI. SUCCEEDED BY HIS SON. (2Ch 26:1.) The conspirators did not attempt to seize the crown for either themselves or any of their faction. They adhered to the legitimate succession of the house of David. As it were, this was a posthumous mercy conferred on Amaziah.
Lessons.
1. Beware of incurring the Divine anger.
2. Envy not kings or great men.
3. Prepare for the day of death.
4. Think with kindness on the dead.
5. Practise mercy towards the living.W.
Fuente: The Complete Pulpit Commentary
h. Joash: the Prophet Zechariah Son of Jehoiada.Ch. 24
. Reign of Joash under the Guidance of Jehoiada: Repair of the Temple: 2Ch 24:1-14
2Ch 24:1.Joash was seven years old when he became king; and he reigned forty years in Jerusalem: and his mothers 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 kings 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.
. 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.
. 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
. 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 mothers 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.
. 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.
. Amaziahs 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 kings 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
. 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 mothers 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.
. 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 kings 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 mothers 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
. 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 kings 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.
. 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.
. 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 24:1-14The 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. 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. Bhrs 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. Bhr.
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 , 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 (, as 2Ch 24:9; comp. Eze 20:40) is that of the sanctuary (heaveoffering) 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; , 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. , as 2Ch 21:1 (comp. also , 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 (, 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. 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 , 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 Jehoiadas 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. 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 () 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. Wnsche, 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 , 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, as1. The place of his death quite agrees there and here (the 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 ( , 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; , 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 (, 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. , as in Exo 12:12; Num 33:4; Eze 5:10; Eze 5:15; elsewhere with , here with (comp. , 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. , less suitably translated diseases by Luther, occurs only here; but comp. the similar 21:19 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 Bhr 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 Kethib . 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 is somewhat strange. On the contrary, the reference, attempted by the Vulg., Luther, and others, of the to the temple tribute (2Ch 24:6; 2Ch 24:9) imposed by Joash would require a change into , and the would not suit this view (for which we should rather expect . The Keri 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, ( for ), 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. Bhr 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 is to be supplied , with Ew., Berth., Keil, Kamph., etc.; for the 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. ; 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. , troop, that is, a body of mercenaries; comp. 2Ch 22:1; 2Ki 13:20 f.
2Ch 25:10. To wit, the host, etc. before is the defining =namely (comp. 2Ch 25:5 a); the whole is in apposition to the suffix in 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., as in 2Ch 15:8; comp. also the 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 ( ), 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. Amaziahs 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 25:17-20After Amaziah was come from smiting the Edomites; comp. 2Sa 1:1.The gods of the children of Seir are naturally their idols (otherwise or ); 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 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. Bhr on 2Ki 14:8 ff.Took counsel, namely, with his counsellors and courtiers; comp. 2Ch 10:6; 1Ch 13:1 Luthers rendering is also possible: resolved, came to the decision after counsel taken.Come ( = , 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 Bhr 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 for , which latter reading gives no rational sense, as the direction in which the gate in question turns itself must have been stated if meant the gate turning itself (comp. Eze 8:3).
2Ch 25:24. And all the gold, namely, he took, a verb () which is to be supplied from 2Ki 14:14
2Ch 25:25-28. Comp. Bhr 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 (2Ch 26:1); comp. Crit. Note. If the Masoretic reading is to be retained, we might be tempted to think of the designation , 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 (, might of Jehovah), bears also the name Azariah ( or 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 Hitzigs 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 Bhr 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 Bhr on the passage.
2Ch 26:3. Reigned fifty-two years in Jerusalem, 810759 b.C., according to the usual chronology, though, according to the Assyrian monuments, considerably later(according to Neteler, p. 225 ff., 786735). 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 must be regarded as a chosen periphrasis for , 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 ); 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 Frst, Gesch. der bibl. Literatur. ii. pp. 231, 359).
2Ch 26:6-15. Uzziahs 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 , the corner, to be soughtnamely, 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 distinguished1. The wilderness (of Judah) west of the Dead Sea; 2. The lowlands at the Mediterranean (comp. 1Ch 27:28); 3. The plain (), 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 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., as afterwards, under the guidance of Hananiah, is expressed by at the hand ( 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 ( , 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 (, excogitata), the device of the deviser ( ), skilfully contrived engines of war, as the following words showa 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 kings 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,, as in 2Ch 12:1. For the following: to do corruptly (), 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 (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, , 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 Elishas 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-philologic, ii. 4. 9) quite arbitrarily asserts that Uzziahs 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 Bhr on 2Ki 15:5, where also all that is necessary is remarked on the probable (amounting only to a few years) duration of Uzziahs illness and of Jothams 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 Bhr 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 (; 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 , 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 () is on the Assyrian monuments Jahu–kha–zi, which is elsewhere = the Hebr. Jehoahaz (); 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 medival 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 ); comp. Bhr 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. of our passage is thus, as in 2Ch 33:6, merely a rhetorical generalization (Casp., Keil, Bhr, etc.). On 2Ch 28:3 b and 4, comp. Bhrs 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 (, 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 justice1. 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 kings 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 adversariesa 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. 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. , 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, ). 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 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, (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 Rezins 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 , et prterea, 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 with 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, 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 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). here is not divide (Luther), but plunder, spoliare (Vulg.); comp. , 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 kings 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 (, 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-pilesers reign (ii. R. 67), it is said that this king received tribute (madatu) from Mittini of Askalon, Ahaz (JehoahazJa-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 Uzziahs 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 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 Bhr 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 in 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 (, 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 kingsperhaps 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 (877727 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 kings 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 worseof 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 accessionthe crown as the sign of power, and the law as the sign of theocratic wisdomexercised 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 endand that a terrible endof 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. Hezekiahs 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 Uzziahs 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 kings 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. 911 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 Casparis 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 is supplied in the Sept., Vulg., and Luth., and rightly.
[2]The Sept. and Vulg. take rather as the accus. belonging to Zechariah ( , sacerdotem).
[3]The Vulg. and Syr. do not translate ; the Sept. ( ) appears to have read .
[4]Hebr. , as always in Chronicles; comp. 1Ch 18:5.
[5]For the Sept. and Vulg. probably read aright The plur. seems a slip of the pen.
[6]So according to the Kethib . on the Keri , be multiplied (the sentence upon him), see Exeg. Expl.
[7]Before is to be supplied, with almost all recent expositors. See Exeg. Expl.
[8]For we should certainly read, with the Keri (and a considerable number of mss.): .
[9] , Kethib; the Keri is . Comp Exeg. Expl.
[10] , gate of turning, is undoubtedly and error for , corner gate; comp. 2Ch 26:9, and especially the parallel 2Ki 14:13.
[11]For the old versions (Sept., Vulg., Syr.) have: in the city of David.
[12]The Keri amends , after 2Ki 15:2, into , which is scarcely right.
[13]Instead of should rather be read, with the Sept. ( ), Syr., Targ., Raschi, Kimchi, and some Hebrew mss. of de Rossi: .
[14]Sept.: (Perhaps thinking of petra, the capital of Edom).
[15]Sept.: , by mistake (from the preceding ).
[16]So the Kethib (); the Keri has (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. Luthers 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 Gods word and right. Thus, even now, we make kings with a sword and book.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter records the reign of Amaziah: his wars, his idolatry, the Lord’s displeasure against him; his combat with Joash: his death.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
This expression of Amaziah’s doing right in the Lord’s sight, but not with a perfect heart, throws a light upon his whole character. What he did in a way of worship was in mere form and ceremony. He found it to be a matter of state policy to keep up the temple service. His interest was concerned, and therefore he followed it. And, no doubt from the same motive, had his interest lay the opposite way, Amaziah would have been as much alive to have pursued it. Alas! what is man!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Amaziah
2Ch 25
THE most remarkable feature in the character of Amaziah is his half-heartedness. He was twenty-five years old when he began to reign; he reigned nine-and-twenty years, and was murdered at Lachish by conspirators. He was neither all bad nor all good. His day was made up of cloud and glory. He was neither wise nor foolish; yet he was both. He came as near as any man in history ever came to be that mysterious fountain that can send forth both sweet water and bitter.
“And he did that which was right in the sight of the Lord, but not with a perfect heart” ( 2Ch 25:2 ).
That is the history of the Church in a sentence; that, too, is the history of many a man who sometimes wonders whether he will die, or live; whether he will fall over the abyss into the bottomless pit, or whether he will take wing and fly away to the gate of the morning. The Scriptures insist upon knowing and revealing the state of the heart. Everything depended upon that in the estimate of biblical judges; and everything depends upon that in the appraisement of God himself, not what is the intellect, the head, the genius, the acquisition, the treasure held by the hand; but what is the supreme emotion, the uppermost wish, the dominating desire, the purpose that struggles through all things that embody the life. Our answer to that question settles everything. Could we have a perfect heart we should know the meaning of consecration. We are not consecrated until the heart is filled with divine fire, sanctified by divine ministry, permeated by the Holy Ghost. So we are called upon to grow, to advance, to become wiser, to add to our faith virtue, and to continue the mysterious addition until the pillar of a noble life is crowned with the capital of brotherly kindness and charity. What a marvellous thing is a double life! Men are not all insincere who are adjudged to be double-minded. There is a psychological mystery about this, as well as a spiritual enigma. Let us beware of rough-and-ready estimates of characters. Many a man wants to be good who cannot; that is to say, he cannot realise all his desire and purpose. No one can tell what he suffers; we see the things which he does, but we do not see the temptations which he has resisted; we see when he has gone one mile towards the wrong place, but if he had gone at the speed dictated by the satanic impulse which was focussed in terrific temptation, he would have been there, he would have been all the way, he would have been in the very centre of the flame. It is easy to judge men, saying how imperfect they are, how poor in knowledge, how feeble in character, how mixed in the quality of motive and purpose. Only God knows what some have to do in order to go to church at all. It is almost like winning in a wrestle with death; it will be set down among the battles of the universe which have been crowned with victory. Blessed be God, man is not judge; the Father keeps the judgment in his own hand; and with what graciousness must his face be irradiated when he sees some men moving in the direction of the sanctuary, how reluctantly soever; and when they cross the threshold, who can tell the joy that is in heaven? Judging one another thus, if we judge at all, there will be found to be many better men in the world than we have often reckoned. The statistics are all wrong that are not founded upon charity, love, comprehensiveness of feeling, yea, that sacred enthusiasm which will not let any man be outside who can possibly be brought within. “In my Father’s house are many mansions” many compartments, many chambers, many provinces; they have not all the same aspect or the same garden-land, they do not all accommodate the same wealth of summer; still they are included within the golden circle, and men may grow out of them up into higher possessions for heaven is but another name for progress.
Amaziah being thus double-minded felt the less difficulty in working out a certain law:
“Now it came to pass, when the kingdom was established [or, the sovereignty (power) was confirmed] to him, that he slew his servants that had killed the king his father [After establishing his own government he punished the murderers of his father with death; but, according to the law inDeu 24:16Deu 24:16 , he did not slay their children also, as was commonly the custom in the East in ancient times, and may very frequently have been done in Israel as well. Keil]. But he slew not their children, but did as it is written in the law in the book of Moses, where the Lord commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin” ( 2Ch 25:3-4 ).
Here we find two opposing forces revenge on the one side, and forbearance on the other. It is here that human criticism so often fails. It is hard not to deal one blow at the son as well as the father. It is almost impossible to distinguish between the one and the other. It requires divine faculty to discriminate, and to use a sword with fineness of justice. Who has not been offended with the son because of something the father has done? Who has not renounced the whole family because one member of it has been found guilty of offence? God doth not thus judge us. He has one in a house, and two in a family, and three in a commonwealth; he will not confound the wise and the unwise, the good and the bad; as he hath himself two hands, so he will make two divisions on the one side shall be the sheep, and on the other the goats, and he will prepare for the destiny of each. Our criticism is rough; we condemn whole nations. If we find that a man who has done something wrong belongs to a certain nationality, we simply send the whole nation down to the bottomless pit. Again, blessed be God, man is not the judge. He will, with fingers of justice that cannot mistake, take the sister from the side of the brother; two women shall be grinding, the one shall be taken, and the other left; yea, two shall be in one bed, and one shall be taken and the other left; it is in this discrimination, this individualisation of judgment, that God shows the fulness of his wisdom and the majesty of his sovereignty. Observe how all this is declared and established in the law of Moses, which is in very deed the law of God. The Lord has trained men by certain dispensations to the use of this very criticism which is so easily abused. “The fathers shall not die for the children, neither shall the children die for the fathers.” When the Lord laid down that law he taxed human forbearance to the uttermost. It may not seem to be so in reality, but test the matter by human consciousness and by human action. Have we not wronged whole families? Have we not often thrown in the child as if he were part of the father, and let both be crushed by the mill of revenge? When a man is in hot blood it is difficult to stop with the death of the father: another life would gratify him; he is mad enough to slay a whole house now, and if he should strike the whole family with the sword he will explain himself by a reference to his ill-temper at the moment, as if ill-temper could ever excuse or mitigate any offence! But it is just thus, by calling a sudden Halt! that God educates men to self-control, to nobleness of conduct, and trains them to distinguish between justice and injustice justice precisely administered, and justice roughly dealt out. It is in the fineness of the discrimination that we reveal the extent of our spiritual education.
A most gracious word is the last in the fourth verse, “Every man shall die for his own sin”: literally, Every man shall die in his own sin. Where, then, the foolish law that says a man shall die because somebody has sinned; that is to say, shall die eternally, and never know the joy of forgiveness, because some man has somewhere at some time offended against God? One thing we cannot help: every man suffers when any one connected with him sins. No one can help the working of that law. It is a beneficent institution. From some points of view it seems to be severe, but the severity of one aspect is the beneficence of another. No man can do good and keep all the issue of it to himself. If sometimes we would slay the son because the father has been bad, at other times we welcome the son to hospitality because the father was a brave, chivalrous soul to us in the days of the wilderness and in the storms of the winter. For thy father’s sake, we say, come in, and tarry long: would God he were with thee at this moment, for then the joy of thy presence would be doubled! The way of the Lord is equal. He has not a motion of one hand only. The Lord is, so to say, ambidextrous; if he deals severely he also will deal graciously: “God is a consuming fire:” “God is love”: who can connect those two sentences? Yet they are connected, and in their union they make up a complete revelation of the most high God. When it comes to a question of eternal destiny every man stands upon his own feet. “Every one of us shall give account of himself to God.” No one is judged for another. Why, then, this repining, this impious criticism, about being damned because Adam sinned? “Every man shall die for his own sin.” Yet there is the law, and we cannot explain it away, and the bedizening of our fancy comes off like an ill plaster ill laid on. The father cannot sin, and the son be unscathed. The curse that falls from the father’s lips blights the little flower that blooms at his feet. We can only relieve ourselves in the presence of such mysteries by saying that the blessing which falls from the father’s tongue settles like dew on the flower of his house; the child is blessed because of the father’s goodness.
Again we see how double-minded was Amaziah by reading 2Ch 25:5-10 :
5. Moreover Amaziah gathered Judah together, and made them captains over thousands [ rather, arranged them by the houses of their fathers under captains of thousands, and captains of hundreds], and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin; and he numbered them from twenty years old and above [compare Num 1:3 ; 1Ch 27:23 . Twenty was regarded as the military age], and found them three hundred thousand [Asa’s army had been nearly twice as numerous (ch. 2Ch 14:8 ). The great diminution of force must be ascribed to the Edomite, Arabian, Philistine, and Syrian wars (ch. 2Ch 21:8-16 ; 2Ch 24:23-24 ), and in part to the general decadence of the kingdom, attributable mainly to moral causes] choice men, able to go forth to war, that could handle spear and shield.
6. He hired also an hundred thousand mighty men of valour out of Israel [from the northern kingdom] for an hundred talents of silver.
7. But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the Lord is not with Israel, to wit, with all the children of Ephraim.
8. But if thou wilt go [But go thou alone, act, be strong for the battle; God shall then not make thee to fail] do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down.
9. And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army [troops] of Israel? And the man of God answered, The Lord is able to give thee much more than this.
10. Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger.
He was going to war, so he hired a hundred thousand mighty men of valour out of Israel for a hundred talents of silver say, forty thousand pounds of our money. All his arrangements were made, but they were stopped “There came a man of God to him, saying, O king, let not the army of Israel go with thee: for the Lord is not with Israel, to wit, with all the children of Ephraim. But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy.”
The best critics say that a word has been omitted there, and that we should read “God shall not make thee fall before the enemy.” So the reading must be thus: If thou wilt go, do it, be strong for the battle: God hath power to help, and to cast down; he will be with thee in this, but he does not want thee to go; he will not leave thee defenceless, but he wishes thee to hold thine hand from this alliance and this battle. Or it may be read precisely as we find it in the text: If thou wilt go, do it, make thyself as strong as possible for the battle: but when thou hast strengthened thyself at every point God shall touch thee, and thy knees shall melt, and the strength of thy muscles shall be as molten lead. But, said the king, what am I to do? I have invested a hundred talents: what about the money? I have committed myself, the money is already paid: what do you say to that? The man of God answered, The Lord is able to give thee much more than this: let the money go; better obey the divine law than follow the issue of money that was spent without calculation and without judgment. That is grand advice! It applies to every living man. Who does not say, But I have money in it; I have money risked upon it; if I could have the money returned I should willingly obey the law, but I have gone so far, and therefore I must go farther? Such is the foolish reasoning of men; yea, they have turned this reasoning into a proverb, and laughed over their own epigrammatic cleverness; they have said, “As well be hung for a sheep as a lamb;” “In for a penny in for a pound:” we have signed the document, we have deposited the money; how can we go back? This was precisely the position of Amaziah. How few people like to forfeit the deposit! Yet in saving the deposit they may lose the sum-total. The reasoning of the man of God turned into modern language would run thus: Better suffer a little loss than the loss of everything; better endure the wrath of man than the wrath of God; the first loss may be the best loss; no man ever yet obeyed the right and did the good without God finding bread and water for him as long as bread and water were needed; and even if there were no promise of bread and water, do the right. The true gain is the gain of self-approval, not in any sense of vanity, but in the highest moral sense, gaining the glad conviction that all life has been guided by one light, inspired by one motive, and directed to one issue. What a part “the man of God” plays in all this tragedy of life! We meet him at unexpected corners. Why has the Lord instituted this ministry? How it troubles the conscience, how it interferes with the easy working of plans, how it causes disquiet and bubbling and foaming upon the fluency of an otherwise oily course! This man of God is always importing into human counsels great moral judgments, calling men to be measured by spiritual standards; he is a “theorist,” an “enthusiast:” but for him we could enjoy the feast. Yet there he is hated. Still there is a fascination about him all but irresistible. We want to see him and to hear him, and we are not easy until we know his mind; but every word he says strikes us like a dagger. How comfortably society would proceed but for this rough, hairy, shaggy man, coming up from the wilderness, leaving his banquet there that he may trouble our feast here! He lives on locusts and wild honey, and he so digests them as to turn them into the strongest manhood that fears nothing and that would as soon snub a king as a peasant. We cannot all live on locusts and wild honey. The meat we eat turns to timidity: the meat he eats turns to lion. He says to kings, “You are wrong;” to the proud drunken ruler, “It is not lawful for thee to have her.” The king says to him, “Hast thou found me, O mine enemy?” “Art thou he that troubleth Israel?” There is the man of God, sometimes mighty in prayer, sometimes mighty in judgment, sometimes ruthless in criticism, coming down upon compacts and treaties and alliances with a crushing and tremendous power that grinds everything to powder. We plead with him, and say, What about the hundred talents of silver? And he spurns forty thousand pounds as if they were forty thousand feathers. He has no money of his own; there is no bank in the wilderness; there is no stock-taking in the rocks. We cannot awe him by forty thousand times forty thousand, for he knows nothing about arithmetic. Yet there he is! Such are the miracles of God. What a comfortable house we could have but for the Bible! Even if we neglect it, it becomes a judgment. We cannot shut it respectfully; we cannot hide it, for it has a way of rubbing the dust off itself, and uttering mute claims. The bad man never opened the Bible at a pleasant place: whenever he opened the Bible he burnt his fingers, saying, “There is fire there!” There are moral influences in life, judgments, criticisms, standards; there are voices that are only whispers, but they are whispers that chill the marrow. Amaziah consented. It was to be as the man of God had said; and when he detached himself from the evil alliance he came from the slaughter of the Edomites, and “brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them.” Here we have the double-minded man again. Yesterday he obeyed, and to-day he disobeyed; a week ago he listened to the voice from heaven, and seven days after he brought a whole houseful of gods up from Pagandom, and bowed down himself before them, and burned incense unto them; and if they had been gods with the slightest grain of intelligence they would have laughed at the fool. Our life runs precisely upon these lines. It is not for us to sneer at the old king of Judah. On Sunday we sing hymns, and on Wednesday we cheat the unwary, and when they close the door of the place of business we smile at them; then on Thursday we sing another hymn. Human life is all double. We are body and soul; outside and inside; carcases that can be weighed and spirits that can fly.
“Wherefore the anger of the Lord was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?” ( 2Ch 25:15 ).
This is the ruthless mockery of righteousness. God always accuses the sinner of being foolish. Said he to Amaziah: “The gods you have stolen could not deliver their own people: what good can they be to you? “The sinner is a bad logician; the sinner is not only a criminal, he is a fool. How God crushes this poor king! “Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?” Sin will not bear cross-examination. The sinner makes a bad figure in the witness-box. We have only to listen to him, and we have no need of further evidence. Subpoena no witness, and ask for no other affidavit; let the man tell his own tale, and when he has done you will say that he has made out a case against himself to which there is no answer. Spirit of the living God, pity us! Who can stand in judgment? God be merciful unto me a sinner! Do not ask me any questions. Give me standing-room at the cross. If I may but touch the hem of the Sufferer’s garment I shall be healed!
Prayer
Thou only, O blessed One, art the fountain of joy. Thou hast invited us to come to the fountain and be satisfied with the gladness of God. An open way hast thou provided, even Jesus Christ thy Son, who himself declares thy love and reveals the fulness of thy resources, and bids us welcome to the river of God, which is full of water. Thou canst make all men glad, if they will be made glad. But some are sullen, obstinate, self-willed, yea, the children thou hast nourished and brought up have rebelled against thee, and have fallen below the ass and the ox, which know their masters and do their will. Come to us still in tenderness and pity and love; cast us not away in thy wrath; for when thou dost cast men away, who can find them again? We cannot tell where thou dost cast the apostate behind thy back: but who can measure the distance from the light? We mourn, we wonder, we pray that our souls may not come into that secret. We would stand before God’s face and be blessed with the light of his benediction, inspired and comforted by all the tenderness of his heart. That we have such a desire is a proof that thou hast not forsaken us, for as thou dost make the field fruitful so dost thou make the human heart to respond to all thy goodness. Surely we should be blind if we denied the presence of thy care and love and activity in all the scheme of life which comes under our review? We ourselves are living monuments of thy goodness; thou hast put our bones together, and strung our sinews, and set our heart a-pulsing. Behold, we did not make ourselves. We are the work of thy hands, and not the work of our own invention. We can destroy, but we cannot create; we can take down the temple, but in three days we cannot build it again. We work under God: there is one builder: we are but fellow-labourers with God. Help us, therefore, to look to the Creator for redemption and sanctification, for the completion of his own work in brightness and beauty and glory. Thou wilt not leave the tower half-built; thou wilt not forsake the work of thine own hands; thou wilt not turn thy back upon us, and thus plunge us into infinite night. Our hope is in the living God; our sin shall not separate us for ever from our Father, for the blood of Jesus Christ thy Son cleanseth us from all sin. May we read thy Providence aright; may we know that thou art training us for some purpose; may we understand that when thou dost quicken our faculty it is for use; when thou dost enlarge our outlook it is that we may be inspired to do more work; when thou dost gladden us with peculiar vision it is that we may be assured that the tabernacle of God is with men upon the earth. Pity our poor little lives; they seem to be on the surface, so much so that a footstep could crush them. Pity our erring hearts; they find a kind of intermediate joy in serving the devil. We are fearfully and wonderfully made: we do not drink the cup to the dregs, but we drink much of it, and it is in very deed sweet to our taste. God forbid that we should drink the death portion. Stand by us; give us a light above the brightness of the sun to shine upon the mystery of our life; and lead us, past every temptation, past the dwelling-place of the serpent, past the black river which we call death, and land us all in heaven. This prayer we say in the name of Jesus name to sinners dear. Amen.
Fuente: The People’s Bible by Joseph Parker
XIV
THE REIGNS OF JEHOASH AND JEROBOAM (OF ISRAEL) AND OF AMAZIAH AND UZZIAH (OF JUDAH)
2Ki 13:10-14:29
Jehoahaz was followed by Jehoash his son who was a better man and an abler man and more successful. He had great encouragement from Elisha to fight with Syria and to redeem his kingdom from the iron grasp of Benhadad. Jehoash was encouraged at the outset. Elisha told him to shoot his arrows against Syria, and three times he smote upon the ground. The prophecy came true. Three times Jehoash smote the Syrian army and recovered the cities taken from his father by Benhadad. In the meanwhile Syria and Damascus had been assaulted by Assyria and were brought almost to the verge of extinction. Assyrian annals tell how the king of Assyria took Damascus and almost destroyed it, and it was largely because Syria was thus weakened by Assyria that Jehoash was able to recover and relieve Israel from its oppression.
Amaziah succeeded Joash on the throne of Judah. His character is described as one who was wicked and lazy, though he was better than the general run of the northern kings. His policy was to destroy the servants who killed his father, but he spared their children in accordance with the positive prohibition found in Deu 24:16 . Here arises a question of the morality of the killing of Achan’s sons, Naboth’s sons and Ahab’s sons. Two causes operated in favor of the exception to this prohibition: (1) the sons were apt to be accessories to the crimes of their fathers and thus incriminate themselves; and (2) the “blood feud” that was to follow. Then we should consider these cases either under the direct command of God or in the hands of Oriental monarchs.
In 2Ki 13:20-21 , we have recorded the last miracle of Elisha, viz: that in his tomb. This occurred, perhaps, to give special light to the heathen, a testimony to the power of the God of Israel, and to encourage the king and the people with respect to Elisha’s unfulfilled prophecies. Close upon this follows the account of the fulfilment of Elisha’s dying prophecy and Joash’s success over Benhadad (2Ki 13:23-25 ). In this we note that, notwithstanding the sins of Israel, God gave them victory over Syria for the sake of Abraham, Isaac, and Jacob; that the “as yet” shows his mercy still extended to Israel; that Hazael, king of Syria) died, and that Benhadad III, his son, reigned in his stead.
We will find that Amaziah in the latter part of his reign committed a very grievous and particular sin that brought a host of evil consequences. The sin committed by him was that, when he proposed to wage war against Edom lying south of his territory, he hired a hundred thousand mercenary soldiers of the Northern Kingdom to aid him in the war, and when an unnamed prophet of God comes and rebukes him, he says, “If I don’t take these men now that I have paid for them, I will lose my hundred talents of money.” The prophet replied, “The Lord can give you more than that.” So he yielded to the protest of the prophet and rejected the services of the men a hundred thousand whom he had already paid for. That of course made the mercenaries very mad. They were not only buoyed up with the hope of their pay but the hope of capturing a great deal of booty in the war, and when they were not permitted to go to the war, on their return home they swept all that part of Judah that lay between them and their own land as dry as if a fire had passed over it. Now Amaziah having committed the sin, first, of relying upon the mercenaries instead of relying upon Jehovah, committed a second sin by importing the gods of Edom for which a prophet rebuked him, and he made him forbear. Stirred up in his mind by these degradations that had been committed upon his people by the hundred thousand mercenaries on their way home and the prophet’s rebuke, without consulting God or any prophet he sends a braggadocio challenge to the king of Israel, and says, “Come, set your face up before mine,” and the king of Israel replied, “Why should you make this challenge? It will likely prove to be very disastrous to you.” Well, Amaziah shook his fist at him and told him to come on and set his face up, and he did come and set his face up, and he wiped the army of Amaziah off the face of the earth in the great battle that followed, and Judah was sorely straightened by that defeat; even Jerusalem was captured, her walls broken down, and all her vast treasures plundered and carried away. All this indicates that Jehoash was one of the most fortunate, most successful, most able, and most kind and benevolent rulers northern Israel ever had, but at the same time southern Israel had a foolish king.
Jehoash was succeeded by Jeroboam II, Jehoash had saved his country from the terrible oppression of Syria, had conquered Judah, had obtained enormous spoils which almost set the kingdom again upon its feet) and ushered in a period of prosperity. He was followed by his grandson Jeroboam il, the greatest of all the monarchs of northern Israel. Jeroboam II was the most successful of all, for in his day nearly all of northern Israel that had previously belonged to Solomon’s kingdom was recovered and he reigned to the north as far as Hamath and to the south all the land of the Jordan and reconquered the land on the east side of the Jordan. The kingdom was at the height of its prosperity under Jeroboam II.
There have been four kings of the dynasty of Jehu, and only in the latter part of the reign of the third king, Jehoash, has Israel in any way succeeded in loosing herself from the bonds of oppression at the hand of Syria. The record says, “The Lord gave Israel a saviour, so that they went out from under the hands of the Syrians: and the children of Israel dwelt in their tents as before time.” Who was that saviour? Some think probably it was Jehoash, the preceding king and father of Jeroboam II, who was the means of a threefold defeat of the Syrian army. But it may be interpreted as referring to Jeroboam II, the greatest of all the northern kings, who freed his country entirely from the dominion of Syria. Price in The Monuments and the Old Testament , thinks it refers to an Assyrian king, Adad Nirari, who at about this time made an onslaught on the kingdom of Syria and especially the city of Damascus and almost totally destroyed it. In that case he was indeed saviour, in that he destroyed the country that was oppressing Israel. The dynasty of Jehu lasted altogether about 102 years and in that time there were five kings. Jeroboam II is the fourth and greatest of all. He reigned forty-one years, the longest reign in the history of the Northern Kingdom.
In 2Ki 14:25 reference is made to Jonah the son of Amittai, the prophet which was of Gathhepher. This is the time in which Jonah the prophet lived. About this time he made his strange expedition to Nineveh the capital of Assyria, and preached there. He had doubtless preached in northern Israel also. At this time arises also a greater prophet, Amos, and in the pictures which Amos gives we have a vivid and lurid representation of the sins of northern Israel. So the reign of Jeroboam II, though the most glorious in the history of northern Israel, was attended by these two great prophets who pronounced the inevitable and irretrievable doom of the nation. Just as this time occurred the death of Amaziah at the hand of his conspirators and Uzziah his son succeeded him. But according to some authorities there was an interregnum between Uzziah and Amaziah. This conclusion is based upon the following facts as given in the record: First, it says that Amaziah died and that he had reigned fifteen years before Jeroboam II, king of Israel. Kings and Chronicles both say that he reigned twenty-nine years in all and that the last fifteen years of the twenty-nine was contemporaneous with the reign of Jeroboam II. In other words, he died in the fifteenth year of Jeroboam, but 2Ki 15:1 says that Uzziah his successor did not begin to reign until the twenty-seventh year of Jeroboam, so if both statements be correct then Judah had no king from the fifteenth year of Jeroboam to the twenty-seventh year of Jeroboam, a period of at least eleven years and possibly twelve. The whole question turns on the accuracy of the text in 2Ki 15:1 where it says that Uzziah began to reign in the twenty-seventh year of Jeroboam. Now, if we accept that text as accurate, then there was an interregnum of eleven years. Josephus does not accept it. He says the number is wrong; that it ought to be in the fourteenth year instead of the twenty-seventh year of Jeroboam. But it is quite easy to accept this text, not question it at all, and then we account for that interregnum of eleven years by the extreme youth of Uzziah when Amaziah died. He was only five years old when Amaziah died. They seem to have deferred making him king until he was sixteen. In other words, there was a regency for that period of eleven years. Now, that is the only chronological difficulty in the whole period and it is not a very serious one.
Amaziah’s son, Uzziah, at a very tender age became king and he reigned fifty-two years. That is a long period, over half a century. The record about it is very fine on a number of points. While he did not destroy the high places, he did walk in the ways of David so far as relates to the worship of Jehovah in the appointed place in the Temple. He was a great builder of fortifications and towns and cities. One thing said about him constitutes a fine text: He loved husbandry. In his wars he had conquered a fine section of country, very fruitful, all the Philistine country clear on to the entrance of Egypt and that Negeb, or south country, from the days of Isaac was remarkable for the yield of its crops. It is said of Isaac that he reaped a hundredfold, i.e., if he sowed one bushel of wheat, he would reap a hundred bushels from that one. Uzziah devoted a great deal of attention to matters of that kind. He was very successful in his wars, not only against Philistia but against the Arabians and against the Ammonites. He became exalted in his power.
In 2Ki 14:28-29 we have a summary of the reign of Jeroboam and an account of his death. The condition of Syria during the reign of Jeroboam II was one of weakness and consequent inactivity. The great kings had come and gone, and some weak monarchs sat on the throne which had been almost crushed by Assyria, and was in no position to oppress Israel. This gave Jeroboam II his opportunity. Being a great man, an able general and administrator he carried the boundaries of northern Israel almost as far north as David and Solomon had done, capturing all the northern part that had been taken by Syria. He retook all eastern Palestine as far as the land of Moab, and likewise he recaptured the land of Moab that had revolted and freed itself from the dynasty of Omri. The extent of his kingdom was almost as great as that of David’s with the exception, of course) of southern Israel, and with this great extension of his kingdom there was a great influx of wealth and prosperity. The depression of the three reigns preceding was followed by an abundance of prosperity and the result was a corresponding excess of luxury and sin. Their prosperity produced all the evils of civilization, and they went to excess with it. Jeroboam died and after an interregnum of twenty-two years, was succeeded by his son Zechariah. This interregnum is determined by comparing 2Ki 14:23 and 2Ki 15:1-2 ; 2Ki 15:8 .
QUESTIONS
1. What was the character of Jehoash?
2. What was Elisha’s encouraging prophecy on his deathbed, and what incidents of its delivery?
3. Who succeeded Joash and what was his character?
4. What was his policy, and where in the book of Moses is found the statement which occurs in 2Ki 14:6 and 2Ch 25:4 , and how do you harmonize this passage in Deuteronomy with the killing of Achan’s sons, Naboth’s sons, and Ahab’s sons?
5. What was the last miracle of Elisha and why this miracle?
6. Notwithstanding the sins of Israel what the Lord’s dealings with them and why, what change occurred just at this time in Syria, and what prophecy of Elisha was here fulfilled?
7. What were Amaziah’s plans against Edom, what was the result of each step taken and what can you say of the cruelty of Judah?
8. How did the Israelitish mercenaries deport themselves when sent back?
9. What was Amaziah’s further wickedness, what was his warning and how did he receive it?
10. Recite the account of the war between Amaziah and Jehoash, and what was the parable of Jehoash and its application, what was the result and what is the modern name of stealing?
11. Who succeeded Jehoash and what was his character?
12. What were the possibilities of Jeroboam II, and what did he accomplish for Israel?
13. What prophet comes in here, what was his commission and how did he receive and discharge it?
14. Give an account of the death of Amaziah.
15. What of the interregnum in Judah here and how does the author determine it?
16. Uzziah what was his other name, how was he made king, how long his reign, and how does it compare with the reigns of others?
17. What of his character and prosperity and wherein did he fail?
18. During his prosperous years what (1) of his building of Eloth, (2) of his success of war, (3) of his building and husbandry, (4) of his army, (5) of his fame?
19. Give an account of the death of Jeroboam II.
20. What of the interregnum here in Israel and how determined by the author?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
2Ch 25:1 Amaziah [was] twenty and five years old [when] he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother’s name [was] Jehoaddan of Jerusalem.
Ver. 1. Amaziah was twenty and five years old. See on 2Ki 14:1-2 .
And he reigned twenty and nine years.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles Chapter 25
Amaziah follows. “And he did that which was right in the sight of Jehovah, but not with a perfect heart” (2Ch 25 ). “Now it came to pass when the kingdom was established to him, that he slew his servants that had killed the king, his father. But he slew not their children, but did as it is written in the law in the book of Moses, where Jehovah commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin. Moreover, Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds.” Thus he strengthened himself after a human sort. He also had a hired army. Mercenaries served him – a strange thing for a king of Judah. “But there came a man of God to him, saying, O king, let not the army of Israel go with thee.” For these mercenaries were Israel. How fallen were both – Judah to hire, and Israel to be hired. The only thing they agreed in was indifference to God. What a state for God’s people, and do you suppose that it is a strange thing?
Do you suppose that it is different now? Do you think that Christendom is in a better state as Christendom, than Israel was then as Israel? I do not believe so. We, all of us, feel that the ancient bodies are fallen into idolatry – not more truly Israel into the worship of the calves and of Baal, and all the other abominations, than Greek church or Roman into the worship, the one of pictures and the other of images. What difference? Both are idols – equally idols. But it is not merely so; if the Word of God be possessed (as, thanks be to God, it is) in Protestantism, if not in the same way in the older bodies, nevertheless denominationalism has eaten out the heart of the children of God. and their energies go forth in mere efforts, benevolent, excellent; but meanwhile the glory of God is unthought of. It is work now, not Christ; or if there be a thought, it hardly goes beyond the salvation of souls. The glory of God and those that are saved are forgotten. It is not only that we need, therefore’ a call to the unconverted; we need a call to the converted now. It is they more especially that fail to answer to the glory of God, just as Judah did here.
And here we find them joining, and this is one of the greatest snares of the present day. People fancy such wonders are to be done because there is a desire after union. Yes, but a union with abominations, a union with infidelity, a union with sacerdotalism, a union with anything under the sun, provided people only unite in good faith. Where is God? Where is the truth?
Where is the grace of God? Where is the place of the Holy Ghost in all this? Not thought of. I say this only because I believe that many persons read these books of scripture without practical profit; or, if they do take any, they fasten upon merely the good points, forgetting that God has a question about the evil, and in a day of evil it is a bad sign to flatter ourselves that we are cleaving to the good, for invariably, where there is evil there must be repentance; and there cannot be a worse sign than putting off, therefore, the solemn lesson that God is reading us about sin. I do not say that to throw it at others, but to take my full share myself; because I am fully persuaded that where there is the strongest desire even to be separated from evil, there will be the deepest feeling of the evil. There was nobody who felt the evil of Israel so much as Daniel, though there was no one who was more personally separate from it. And yet he always says “we.” He does not say “you.” He does not say, “It is your sin,” but “our sin.” It is “we have sinned.” He held to the unity of the people of God. We ought to hold to the unity of the Church.
And so, in the same way, it is no use for people to say, I have nothing to do with Popery; I have nothing to do with the Greek church; I have nothing to do with ritualism or the like. That is an improper way to speak. We have a great deal to do with them, because all this is done under the name of Christ. It is like a vast company that has got a common share; and we are partners in the firm unless, indeed, we cut the connection; that is, unless we renounce utterly all the shame and sin of the thing before God, but, at the same time, bear the burden of it. Suppose we have renounced the company in matters of action; we ought to feel the shame and the grief of it if we have any love in our souls for them, or any care for the glory of the Lord. I conceive, therefore, that those who read these sad tales of Israel’s, and above all, of Judah’s, sin, without making a personal application to Christendom – to the state of God’s people now – are putting aside a most solemn admonition that God gives for the conscience, and a sign and token too of the analogy between what is new and what was then. The only difference is that we have incomparably greater privileges and, therefore, a deeper responsibility.
Further, the Word of God is explicit that the Lord Jesus is about to return in judgment; and when He does judge, where will His sternest judgment be? On the heathen? On the Jew? No, on Christendom! I grant you that Jerusalem will be the scene of the tremendous judgment of God; but then Jerusalem was the birthplace of Christianity, as well as the capital of Judaism; and I have not the slightest doubt that at that moment when the Lord returns in judgment the same men will have acquired headship over Christendom as well as over the Jews. Things are coming to that now. Ritualism will soon land Christendom into acknowledgment of Judaism. What an amalgam! A hateful amalgam, not merely an amalgam of unfaithful Christians, but even of Judaism along with Christianity, because the false prophet who is destroyed at the end will be setting himself up in the temple of God, and will be acknowledged in Christendom as well as by the Jews. This is a tremendous catastrophe to look onward to, and I have no doubt of it; and this shows, therefore, how truly the wickedness of Israel portends also not only their future wickedness, but that which is found in Christendom. All will be united in this dreadful union at the close.
Well then 2Ch 25 shows us the end of Amaziah after his unholy union with Israel – bought to their own shame, but to his greater shame who could employ them – and the end is strife between the two who had unlawfully joined. And further, Judah who ought to have been the more faithful, as they had the truth in a way that Israel had not, are put to flight before the men of Israel.
What confusion when God was obliged to be against His people – when God was morally compelled to smite even those who had most of His sympathies, but now the more guilty, just because they had more light!
Fuente: William Kelly Major Works (New Testament)
Amaziah. Compare 2Ki 14:1-3. Complementary to Kings (see App-56); verses: 2Ch 25:5-10 and verses: 2Ch 25:13-16 are additional.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 25
In chapter 25,
Amaziah [the son of Joash] began to reign, he was twenty-five years old when he began to reign. He reigned for twenty-nine years. And his mother’s name was Jehoaddan of Jerusalem. And he did that which was right in the sight of the LORD, but not with a complete heart. It came to pass, when the kingdom was established ( 2Ch 25:1-3 )
Actually, his dad was finally killed by a couple of his servants, and so he had the servants killed who had killed his father.
But he did not slay their children, because of the law of Moses that said, The children should not die for the sins of the parents, nor the parents for the sins of the children, but every man shall die for his own sin ( 2Ch 25:4 ).
And Amaziah gathered together the people of Judah and they made an expedition against the Edomites. And they were successful in this war against the Edomites.
There came a man of God to the king ( 2Ch 25:7 ),
Verse 2Ch 25:7 , prior to the battle. Because the king had used a part of the money, a hundred talents of silver. And he had hired a hundred thousand of the men of Israel to come with them to fight against the Edomites. So the man of God came and said, “Why are you leaning on the arm of flesh? Why are you trusting in the Israelites for help? You ought to trust in the Lord. Send them home, because they shouldn’t be going into battle with you.” He said, “Well, what shall I do? I’ve already given a hundred talents of silver.” He said, “Just forget it. Count it as a loss. But send them back. Don’t let them go into battle with you.” Well, he listened to the voice of the prophet of God and he sent the men of Judah home, who were angry, the men of Israel home. They were angry and so they actually began to rip up some of the cities of Judah on their way home.
But Amaziah went down then against the Edomites and God gave the Edomites into his hands. But then, stupid guy, captured some of the gods of the Edomites, the little idols and he brought them back and set them up in his home and he began to worship these little idols, the gods of the Edomites.
Therefore the anger of the LORD was kindled against Amaziah, he sent to him a prophet that said, Why have you sought after the gods of the people, which could not deliver them out of your hand? And it came to pass, as he talked with him, that the king said, Did I hire you as a counselor? You better shut up; for why should I smite you? Then the prophet was quiet, and he said, I know that God hath determined to destroy you, because you have done this, and you have not hearkened to my counsel. So Amaziah the king of Judah sent a message to Jehoahaz, the king of Israel, he said, Let’s come and face each other ( 2Ch 25:15-17 ).
And so Jehoash, the king of Israel, sent a message back and said, “Look, young man, you went down and you had a victory over the Edomites. Now just stay home and enjoy that victory, for why should you meddle to your own hurt?” In other words, be satisfied with the victory you had over the Edomites and don’t go looking for trouble. “Why should you meddle to your own hurt?”
But Amaziah would not hear ( 2Ch 25:20 );
And he demanded that they come out and meet face to face.
So the king of Israel came against him at Bethshemesh, and Amaziah and his troops were defeated. And the king of Israel came to Jerusalem and he broke down the wall of Jerusalem from the gate of Ephraim to the corner gate, a space of about six hundred feet.
And he took all of the gold and the silver, and all the vessels that were found in the house of God, and the treasures of the king’s house, and he took hostages, and he returned to Samaria. And Amaziah lived for another fifteen years. And the rest of his acts are found in the book of the kings of Judah and Israel. Now after that time Amaziah turned away from following the LORD they made a conspiracy against him in Jerusalem; he fled to Lachish: but they came to Lachish and there they killed him ( 2Ch 25:24-27 ).
Now this business of “why meddle to your own hurt?” is a good warning really, because many times people think that they can meddle with sin and not get hurt. They think that they can play with fire and not get burned. And it is interesting that many times our greatest dangers lie immediately following our greatest victories. Having a great victory can be a dangerous thing, because many times flushed with victory we begin to gain confidence in our flesh. We begin to almost go out looking for trouble. Looking for temptation so that we can conquer over it. Putting ourselves in a place of temptation or jeopardy in order that we might show how strong we are. Meddling around with things that we have no business meddling with. In places we have no business being. Meddling usually results in our own hurt.
And so they were defeated. But that wasn’t all. A part of their defenses were destroyed. The king came and he destroyed a part of the wall of Jerusalem. When you fall into temptation, a part of your defenses are destroyed. The first time you came up against it, it was a real battle. You didn’t fall easily. You really held your own for quite a while. But when you fell, a part of your defenses were wiped out. So the next time you faced that thing, you didn’t have the same amount of strength to resist. It was a little easier to do it, because you’ve already done it once. You didn’t have just that same inner strength against it. It was easier to fall the second time. The third time it was even easier yet, because a part of your defenses were destroyed.
And he took away the treasures. Whenever Satan defeats you, a certain amount of your treasures go with it. Treasures of purity and innocency robbed. Meddling to your own hurt. Don’t meddle with sin. Don’t meddle in the places of sin. Don’t go to the enemy’s territory looking for a fight. Looking to prove how strong you are, how tough you are, how righteous you are. How many people have been hurt by meddling.
“
Fuente: Through the Bible Commentary
2Ch 25:1-4
Introduction
THE TRAGIC RECORD OF AMAZIAH’S REIGN IN JUDAH
AMAZIAH (800-783 B.C.)
We have already written about a dozen pages in 2 Kings 14 regarding the reign of Amaziah, taking due note of the additional information provided in this chapter. We shall do little here except print the chapter.
2Ch 25:1-4
AMAZIAH SLAYS THE MURDERERS OF HIS FATHER
“Amaziah was twenty and five years old when he began to reign; and he reigned twenty and nine years in Jerusalem. And he did that which was right in the eyes of Jehovah, but not with a perfect heart. And it came to pass when the kingdom was established unto him, that he slew his servants who had killed the king his father. But he put not their children to death, according to that which is written in the law in the book of Moses, as Jehovah commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin.”
“He did that which was right in the eyes of Jehovah” (2Ch 25:2). The qualifying clause, “not with a perfect heart” is in effect an admission that his reign was evil. His doing right in God’s sight apparently applies only to his sparing the children of his servants whom he executed for the death of his father.
The commandment of God through Moses, mentioned in 2Ch 25:4, is found in Deu 24:16. (See our comments in the Commentary on 2 Kings 14 for the very great significance of this reference.)
E.M. Zerr:
2Ch 25:1. The place where Amaziah reigned is given because the kingdom of the 10 tribes had other cities for its capitals. Jerusalem was the original headquarters of God’s people, and Judah was favored in that it retained possession of that city. The mother’s name was given because the kings had plurality of wives and the writer wished us to know which was the mother of the man being considered.
2Ch 25:2. Due credit was given always to the actions of men, but their failings also were noted. The shortcomings of Amaziah will show up partly in the history.
2Ch 25:3-4. Amaziah would have reigned after his father, although he had been permitted to live out his natural lifetime. The fact of his receiving the throne much earlier than was to have been expected, did not blind him to the great guilt of his father’s assassins. Therefore, as soon as his possession of the throne was made certain, he executed those conspirators.
Fuente: Old and New Testaments Restoration Commentary
The story of the reign of Amaziah opens with a remarkable statement which gives us the key to all that follows. “He did that which was right in the eyes of the Lord, but not with a perfect heart.” The general aim of the man was right, but execution was spoiled by imperfection. Nothing is wholly satisfactory to God save the perfect heart, because nothing else can possibly produce the best in man. Amaziah’s punishment of his father’s murders was tempered with justice. The imperfection of his heart appeared in his alliance with Israel; and then again his right desire in the readiness with which he obeyed the voice of the prophet and broke the alliance even at cost to himself.
Returning from his conquest over the Edomites, he brought back with him the gods of his defeated foes. Again the prophet visited him, and the unutterable folly of such action is declared in the question, “Why hast thou sought after the gods of the people, which have not delivered their own people out of thine hand?” Punishment for this followed in the defeat of Judah by Israel.
The root idea of the Hebrew word translated “perfect” is being whole, complete. Imperfection of heart consists in incomplete surrender. Some chamber of the temple is retained for selfish purposes. What it was in the case of Amaziah we are not told, but the fact remains, that notwithstanding the general direction of his life, either through personal indulgence, or ambition, or carelessness, the whole heart was not set on doing the will of God. One room possessed by the foe inside the fortress is ever the gravest peril. Sooner or later, almost inevitably, the man in that room opens the door for foes without. Thus it was in the case of Amaziah, and thus it is in the case of all who are not wholly devoted.
Fuente: An Exposition on the Whole Bible
2Ch 25:2
There were not wanting certain good elements about Amaziah; and had he not given way to a haughty temper and ambitious pride, his career might have been a useful and happy one. He was acquainted with the Scriptures, and paid respect to the ordinances of religion. He had the desire to live a virtuous and godly life, but the secret of his failure was that his heart was not right with God. His goodness was superficial, and therefore artificial; it was not the outcome of a regenerate nature.
I. Do not misunderstand this word “perfect.” No man is perfect, in the absolute sense of the term, though we are to strive after this as the goal. It was not because Amaziah was not sinless that his life proved such a failure, but because he was not thorough-going in his principle and piety.
II. English life at present seems to be afflicted with a plague of levity. There is so much hollowness and unreality, so much veneer in character and work, that it behoves us to preach aloud the gospel of thoroughness. It is just because you claim to be the Lord’s that any sort of work will not do. Bearing His name, you are responsible to Him for every detail of your daily life. Our religion is given us to be a universal blessing, to sharpen our faculties, to quicken our diligence, to increase our likelihood of success.
III. Remember that religion is something within you, working outward from the centre, and that centre a heart possessed by the grace of God. It is not, as too many imagine it, a reformation commencing in the outer circumference of one’s life and habits, and then working its way to the core, till the heart is reached and changed; it takes its start in the innermost recesses of our being, and from thence reaches outwards, till the whole character and conduct are brought under its blissful sway.
J. Thain Davidson, The City Youth, p. 253.
2Ch 25:9
The subject brought before us in the text is the weighing of consequences. It is the looking before we leap; it is the propriety of considering what is to follow from what we do before we do it.
I. The great principle which should guide all wise Christian people with regard to the consideration of consequences is this: Wherever we are sure that duty leads, wherever we are sure that God bids us go, then that way we should go, whatever and however painful the consequences may be. The rule is that we are to do right, and as for the consequences, leave them with God.
II. We are to do this humbly; we are not to do it in any strength of our own, but in simple reliance on the promised grace of God. The grand thing is, not that a man should say that he will go on in the path of duty, whatever loss that may bring him, but that those around him should see that he is going on in the path of duty, though that should not be the path of worldly gain.
III. This subject is a most practical one. The time will often come in which we see plainly enough what is the path of duty, but are tempted to ask, What shall we do for the hundred talents? There can be no doubt that in this world honesty is often the very worst policy. But in the long run no man will ever lose by obeying God’s bidding; and, just as assuredly, no man will ever gain by disobeying it. To go where God commands and to do what God commands, though loss may come of it, is truly not a disdaining of consequences; it is a fuller and truer weighing of consequences. It is to look farther on; it is to throw eternity into the scale of duty and interest; it is to draw the wise and sound conclusion that what is wrong can never be expedient, because it would be no profit to gain the whole world and to lose the immortal soul.
A. K. H. B., Counsel and Comfort Spoken from a City Pulpit, p. 199.
Reference: 2Ch 25:9.-Spurgeon, Morning by Morning, p. 335.
Fuente: The Sermon Bible
5. Decline and Apostasy under Amaziah, Uzziah, Jotham and Ahaz
CHAPTER 25 The Reign of Amaziah
1. The record of Amaziahs reign (2Ch 25:1-4)
2. The war against Edom (2Ch 25:5-13)
3. His idolatry and the divine rebuke (2Ch 25:14-16)
4. The war between Judah and Israel (2Ch 25:17-25)
5. The death of Amaziah (2Ch 25:26-28)
Joashs son Amaziah (strength of the Lord) took up the government in Judah when he was twenty-five years old. His mothers name, Jehoaddan, means Jehovah is pleased. Perhaps it was through her influence, as her name indicates godliness, that her son began the reign well. He did that which was right in the sight of the LORD. But the Lord, who looks deeper and knows the heart of man, knew that it was not with a perfect heart. He dealt out justice to the murderers of his father, and also adhered closely to the law of God. In the account in 2 Kings 14 but a passing statement is given on the war with Edom. The details are recorded in the present chapter. He gathered a large army and hired 100,000 mighty men of the kingdom of Israel. It was a hasty deed and showed that Amaziah was not acting in faith. A man of God appeared next and warned him to have nothing to do with the 100,000 hirelings, for the LORD is not with Israel. This is a good test still in all undertakings. Every believer should ask before he enters upon anything: Can the Lord approve of it? Is the Lord with it? But Amaziah had already paid the hundred talents to the soldiers. So he asked about the money. And the man of God gave a beautiful answer. The LORD is able to give thee much more than this. Whenever believers face pecuniary losses on account of being true to the Lord and to His Word, they should remember that the Lord, who is thus honored, is able to make up for it and give much more. How many have found out that this is true! He dismissed the hirelings and Israel was angry. Cruel was Amaziahs deed done to the Edomites. After smiting 10,000 of them he took another 10,000 captive and brought them unto the top of the rock and cast them down so that they were broken in pieces. It was a horrible crime. The deed was committed in the wild regions of Selah or Petra (2Ki 14:7). Evidently Amaziah had become greatly impressed with the magnificent rock temples which he saw in Mount Seir. In their weird and grand temples the Edomites practised their abominable idol-worship with human sacrifices. Some of these gods of the children of Seir, Amaziah brought back from his expedition and set them up to be his gods. A prophet rebuked him with a statement of much force. And the king answered with a sneer and a threat, showing how hopeless was his case. Then the prophet became silent after he made the solemn declaration: I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel (verses 15-16).
The comment on the war between Amaziah and the king of Israel is given in 2 Kings 14. Amaziah was slain in Lachish.
Fuente: Gaebelein’s Annotated Bible (Commentary)
twenty and five: 2Ki 14:1-3
Reciprocal: 1Ch 3:12 – Amaziah 2Ch 24:27 – Amaziah
Fuente: The Treasury of Scripture Knowledge
2Ch 25:4. He slew not their children, as noted in 2 Kings 14. Whether the king was justly put to death for the blood of Zechariah and his brothers, is a question too delicate for human tribunals: yet we know that heaven ever maintains a just revenge for innocent blood. As the captains had no divine, no lawful authority to assassinate the king, it was just to put them and their assistants to death.
2Ch 25:5. Hefound them three hundred thousand. One third of these were sufficient for any wars with the southern rebels. The princes of those times understood the art of carnage and slaughter, better than the art of war.
2Ch 25:6. For a hundred talents of silver; a vile price for wicked men to do wicked work. Those mercenaries hoped for better wages in plunder.
2Ch 25:7. A man of God. In Seder-Olam he is called Amos, father of Isaiah the prophet, and brother-in-law of king Amaziah.
2Ch 25:12. Other ten thousand left alive. Hebrews chajaim, lives, souls. Such is the Greek, which better designates the cruelty of forcing them down the precipice, after being spared. Surely to devote the ringleaders, had been punishment sufficient.
2Ch 25:14. Amaziah brought the gods of Seir and set them up to be his gods. We must seek for the true sense of this preposterous worship in the customs of ancient superstition. The Romans adopted the gods of all the countries they conquered. When Scipio stood before Carthage, he is said to have made this invocation: And you, oh gods, whosoever you are that defend this city, come over to us, and I will worship you with more costly sacrifices, and will build for you more splendid temples.
2Ch 25:24. With Obed-edom; that is, the descendants of Obed-edom, who was a levite, and blessed because the ark remained awhile in his house.
REFLECTIONS.
Amaziah came to the throne in the vortex of the factions, in which his father fell, and in a time of great religious corruption. However, on feeling the reins of government in his hands, he gained the affections of his people, by executing the regicides, and by sparing their children, according to the law. Deu 24:16. And if a nation count itself happy in reposing confidence in a prince of impartial justice, how blessed is the man who reposes his confidence in God alone.
The cause of the war with Edom, and with the whole of the southern nations, if we may judge from the forces required, was a general revolt, on hearing of the murder of the king; and it discovers to us that the new king trusted more in an arm of flesh than in the Lord. By deeming his own people inadequate to the enterprise, though they mustered three hundred thousand strong, it is evident he had no faith in God the giver of victory. Therefore he hired one hundred thousand of Jehus people. However, though wanting in faith, yet when reproved by a prophet, he obeyed the Lord, and yielded to his loss.But how much better is it to ask advice and prevent a false step, than repent of it afterwards. His allies, disappointed of the expected booty, fell upon the cities of Judah on their return, and made reprisals.
The rigours of war exercised on the ten thousand Edomites, can be defended only by the more barbarous examples of the age. In cases of an obstinate siege, and when a city was taken by assault, the law of Moses and of nations allowed of carnage; but now to spare their lives and to throw them from the rock, was an act of unjustifiable cruelty. Conquerors in the moment of indignation and triumph had better beware of injustice and slaughter, because there is an everliving God who requires blood for blood.
Prosperity is apt to destroy the man who is not properly acquainted with God, and with himself. Amaziah, having triumphed over Edom; having extended his limits to the utmost of Solomons border in the south, and having rebuilt Elath to restore the Indian trade, was lifted up above his God; and so much so as to worship the gods he had captured, though they were not able to defend their own votaries. These he ought to have destroyed, and returned thanks to the God of Israel. It is a most unwise experiment for a man to dally with idols; he may next adore them, and so provoke the Lord to his utter destruction.
In the character of Amaziah we find this realized. Flushed with victory, and enriched with spoil, he not only set himself above the law of God, but even menaced the prophet with death who came to reprove him. Therefore the Lord left him to take his own way, and to follow the pride of his heart. The challenge he sent to Joash son of Jehu, though with the counsel of men like himself, betrayed the arrogance of his heart, and the little regard he had for the lives of his people: defeat and shame were therefore his portion. Men who despise divine instruction, and mock at menaces, shall in the issue feel a rod which shall make them tremble. He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. This prince, having long bid defiance to God and his prophets, and long acknowledged no power above his own pleasure, became insupportable to his subjects. The whole of Judah seems to have revolted against him, and in favour of Azariah his son, though an infant; and they were so exasperated against him, as to pursue him with the sword even into Philistia. So this man, who was not careful of human blood, ultimately received his own reward. On hearing the particulars of his death, what would Edom say, whose ten thousand captives he had thrown from the rock? And what would the Israelites say, whose relatives had fallen in the war which he had wantonly excited among brethren? Happy is that well instructed prince, whose sole aim in swaying the sceptre is to please God, and make his people happy.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
2Ch 25:1-28. The Reign of Amaziah.This section is taken from 2Ki 14:1-22 with some considerable additions and modifications characteristic of the Chronicler.
2Ch 25:1-4. See notes on 2Ki 14:1-6; the Chronicler omits all reference to worship on the high places.
2Ch 25:5-10. A midrashic expansion of 2Ki 14:7, forming a background to the verses which follow.
2Ch 25:7. a man of God: i.e. a prophet (cf. 1Sa 2:27, etc.).
2Ch 25:11-13. the Valley of Salt: cf. 2Ki 14:7, 1Ch 18:12
2Ch 25:12. and cast them down from . . .: cf. Psa 141:6.
2Ch 25:14-16. This account of Amaziahs idolatry has no parallel in 2 K.; it is perhaps the work of the Chronicler, who added it in order to give a reason for the defeat of the southern kingdom (2Ch 25:17-24).
2Ch 25:17-24. Amaziah is defeated by the northern kingdom (see notes on 2Ki 14:8-14).
2Ch 25:20. An addition by the Chronicler; c. 2Ch 25:14 f.
2Ch 25:24. This is an addition by the Chronicler. For Obed-edom, see 1Ch 26:15.
2Ch 25:25-28. The remaining years of Amaziahs reign; his death: see notes on 2Ki 14:17-20.
2Ch 25:27. The conspiracy here referred to may well have taken place owing to the discontent which Amaziahs disastrous policy must have occasioned; it is mentioned in 2Ki 14:19 f The reference to Amaziahs falling away from Yahweh is again due to the Chronicler.
Fuente: Peake’s Commentary on the Bible
AMAZIAH BEGINS WELL
(vv.1-4)
The reign of Amaziah was relatively long, 29 years, because, as his father Joash, he at first did what was outwardly right in the eyes of the Lord, though his heart was not fully for the Lord (v.2). Like Joash also, his testimony for good broke down in his later years, so that it is questionable if he knew the Lord at all.
When his kingdom was established he executed the two servants who had killed his father (v.3), but in accordance with scripture (Deu 24:16), he did not execute the children of these men, which some men may have done, since they might pose a threat to the ruling king.
WAR WITH EDOM
(vv.5-16)
Amaziah had energy to gather an army from Judah with the object of warring against Edom, but one thing is painfully lacking in this endeavour. While it was right to contend against Edom, yet in all conflict we should first consult the Lord, which Amaziah did not do. He knew enough about scripture to number only those who were 20 years or older, and found he had an army of 300,000 (v.5). However, he made the blunder of hiring 100,000 warriors from Israel to support the men of Judah (v.6). He should certainly have first asked the Lord about such a project, but did not.
Since Amaziah had hired 100,000 soldiers from Israel to support the army of Judah, the Lord sent a man of God to him to tell him God was not with Israel, and if he used Israel’s help, Amaziah would be defeated (vv.7-8). Amaziah was therefore concerned about the loss of 100 talents of silver he had already paid to Israel. But what was the loss compared to a humiliating defeat by Edom? The answer of the man of God was simple and to the point, “The Lord is able to give you much more than this” (v.9).
Not only did Amaziah lose 100 talents of silver, but be incurred the proud anger of Israel when he discharged them from going to war. Though they ought to have been thankful to gain the 100 talents without going to battle, yet their pride was wounded and they returned home in great anger.
Without the help of Israel, Amaziah went to battle against the people of Seir (the Edomites) and gained a clear victory, taking 10,000 captives. But he did not remember the words of Elisha to the king of Israel when Elisha brought the army of the Syrians to Samaria (1Ki 6:19-23). When the king asked Elisha if he should kill them, he responded, “You shall not kill them. Would you kill those whom you have taken captive with your sword and bow?” Instead, Amaziah’s men took. these captives to a high rock in the mountains and threw them down, so that they were all dashed in pieces (v.12). This was gross cruelty, unworthy of a king of Judah.
However, the Israelite soldiers who had been sent back by Amaziah attacked the cities of Judah from Samaria to Beth Horon and killed 3,000 men, taking much spoil (v.17). This ought to have spoken deeply to Amaziah in driving him to the Lord. But rather, when be returned from his victory over Edom, he brought with him the idols of Edom and set them up as his own gods, bowing down to them and burning incense to them. Thus he followed the foolish example of his father who had begun well but lapsed into the snare of idolatry.
Certainly the Lord is angry with such evil as this, and He sent a prophet to Amaziah to ask him, “Why have you sought to the gods of the people which could not rescue their own people from your hand?” (v.15). Amaziah’s conscience was stung by the plain force of these words, but being determined to stifle his own conscience, he arrogantly answered the prophet, “Have we made you the king’s counsellor? Cease! Why should you be killed?” Apparently he thought that, since Joash had killed Zechariah, he himself could as easily kill this prophet. The prophet then said no more except to warn Amaziah, “I know that God has determined to destroy you, because you have done this and have not heeded my advice” (v.16). Solemn words indeed! Would Amaziah forget them?
AMAZIAH DEFEATED BY ISRAEL
(vv.17-24)
However, this deluded king invited his own destruction by asking advice (not God’s advice) from his own idolatrous counsellors, to send word to Joash, king of Israel, asking that they engage in battle (v.17). He had previously given 100 talents of silver to Israel to enlist their help. But now he thought he was strong, since he defeated Edom and was confident he could subdue Israel. Such is the pride of fleshly men.
Joash answered him with a withering parable, comparing him to a thistle demanding recognition from a cedar tree (v.18). But a wild beast trampled the thistle. Joash well understood that Amaziah was proud of having defeated Edom and wanted to bolster his pride by conquering Israel. He advised him to stay at home, for if meddling where he ought not, he would involve not only himself in a humiliating fall, but Judah also (v.19).
Amaziah’s foolish stubbornness refused to consider such serious warning, yet he did not realise that God was moving him in this bad direction because he had adopted the idols of Edom (v.20). When one gives himself up to idolatry, he can expect to succumb to any evil influence, for he has sought folly rather than wisdom.
The result of the battle had been settled beforehand, and Amaziah simply went to his certain defeat (v.22). Joash took Amaziah captive and brought him to Jerusalem, where he could witness the destruction of a large section of the wall of the city (v.23) besides seeing the house of God stripped of all the gold and silver articles that were in it, to be taken as plunder by Joash and Israel.
What a lesson was this for Amaziah! He had shown no regard for God’s glory (of which the gold speaks), nor for the need of redemption (symbolised by the silver), and therefore God allowed the very symbols to be taken from him. What do we today think of those two vital matters God’s glory and the redemption that is in Christ Jesus? The wall broken down is the confirmation that Amaziah had already broken down his proper separation from the ungodly nations by his adoption of Edom’s idols. At least Jerusalem ought to have kept out of the gross evil of idolatry. The wall was therefore of no practical value any more. For us today the wall of separation from evil should be, not the mere formal separation from people, but a godly stand for the truth that separates us to the Lord and therefore from whatever dishonours Him.
AMAZIAH MURDERED
(vv.25-28)
Though Joash had defeated Amaziah, he did not live long to savour his victory, but died fifteen years before Amaziah (v.16). Still, there is no indication that Amaziah recovered his treasures from Israel. While Judah remained in the place God had given them and maintained their outward allegiance to God’s temple, yet they were greatly humiliated by Israel who had left God’s place of worship. This is a serious lesson for believers today who may be humbled in the eyes of those who maintain a formal observance of Christianity but with no vital knowledge of Christ. Why are we thus humbled? Because we have not wholeheartedly acted on the truths that we know, and God seeks by such means to drive us back to walk truly in His ways.
But the humbling of Amaziah did not accomplish the result it ought to have. His ungodly character became offensive even to his servants who conspired against him. Through fear he fled to Lachish, but to no avail, for they sent men there to kill him (v.27). Thus he suffered the same sad fate as did his father Joash (ch.24:25). His body was carried back to Jerusalem for burial which is said to be “with his fathers” (v.28), which sounds as though he was buried with the kings, though his father did not have such a burial (ch.24:25).
Fuente: Grant’s Commentary on the Bible
I. Amaziah ch. 25
The Chronicler selected three events from Amaziah’s reign to teach important spiritual lessons.
First, Amaziah followed the Mosaic Law faithfully in dealing with the people who had killed his father (2Ch 25:1-4; cf. Deu 24:16). These actions transpired at the beginning of his reign.
Second, the king obeyed God partially in his war with the Edomites (2Ch 25:5-16). He unwisely hired mercenary soldiers to help him rather than seeking the Lord’s help (2Ch 25:6; cf. 2Ch 20:12). However, when the prophet rebuked him, he obediently dismissed them even though it cost him 7,500 pounds of silver (2Ch 25:10). Nevertheless because he had hired them, he not only lost his money but he also lost the lives of some of his soldiers when the Israelites retaliated for having been dismissed (2Ch 25:13). Furthermore, he disobeyed Yahweh by importing the gods of Edom (2Ch 25:14). Finally, he refused to repent (2Ch 25:10). [Note: On the parallels between this passage (2Ch 25:5-15) and the parable of the good Samaritan in Luke 10:25-37, see F. Scott Spencer, "2 Chronicles 28:5-15 and the Parable of the Good Samaritan," Westminster Theological Journal 46 (1984):317-49.]
Third, Amaziah disobeyed God by attacking Israel late in his reign (2Ch 25:17-24). This was due, from the divine perspective, to the king’s idolatry (2Ch 25:20) and, from the human perspective, to his pride (2Ch 25:18). The consequences were that Judah’s enemy destroyed a portion of the wall around Jerusalem (God removed its defense, 2Ch 25:23), and stripped the temple (the glory of God diminished, 2Ch 25:24). Joash’s parable of the arrogant thistle recalls Jotham’s parable of the ignominious bramble (Jdg 9:7-15).
"At bottom, it is the breakdown in the relationship between Amaziah and God which causes his downfall." [Note: Wilcock, p. 217.]
Idolatry was a serious matter because it struck at the heart of God’s relationship with His people. God blessed Israel with the opportunity to have an intimate personal relationship with the living sovereign Lord as no other people in the world then. To turn from this privilege to pursue dead idols was the height of effrontery (cf. Exo 20:5). From the time Amaziah turned from Yahweh, God began to turn against him by using the faithful in Judah as His instruments of judgment (2Ch 25:27). "The city of Judah" (2Ch 25:28) is another name for Jerusalem (cf. 2Ki 14:20).
"Instead of royal building programs, the walls of Jerusalem are destroyed; instead of wealth from the people and surrounding nations, the king is plundered; instead of a large family, there were hostages; instead of peace, war; instead of victory, defeat; instead of loyalty from the populace and long life, there is conspiracy and regicide." [Note: Dillard, 2 Chronicles, p. 203.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
JOASH AND AMAZIAH
2Ch 24:1-27; 2Ch 25:1-28
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.