Ch. 2Ch 24:1-3<\/span> (= 2Ki 11:21<\/span> to 2Ki 12:3<\/span>). Joash begins to Reign<\/p>\n 3<\/strong>. And Jehoiada<\/em>, etc.] This ver. is not in Kings. It was the duty of a Jewish father to provide his son with a wife; Jehoiada standing in loco parentis<\/em> does this for Joash.<\/p>\n This chapter is parallel with 2 Kings 12<\/span>, but treats the matters common to both narratives in a different and, apparently, supplemental way.<\/P> <\/p>\n CHAPTER XXIV <\/P> Joash begins to reign when seven years old, and reigns well<\/I><\/P> all the days of Jehoiada the priest<\/I>, 1-3.<\/P> He purposes to repair the temple of God; and makes a<\/I><\/P> proclamation that the people should bring in the money<\/I><\/P> prescribed by Moses<\/I>, 4-9.<\/P> They all contribute liberally; and the different artificers<\/I><\/P> soon perfect the work<\/I>, 10-13.<\/P> The rest of the money is employed to form utensils for the<\/I><\/P> temple<\/I>, 14.<\/P> Jehoiada dies<\/I>, 15, 16.<\/P> And the people after his death become idolaters<\/I>, 17, 18.<\/P> Prophets are sent unto them<\/I>, 19.<\/P> And among the rest Zechariah the son of Jehoiada, who testifies<\/I><\/P> against them; and they stone him to death<\/I>, 20-22.<\/P> The Syrians come against Jerusalem, and spoil it<\/I>, 23, 24.<\/P> Joash is murdered by his own servants<\/I>, 25, 26.<\/P> His acts<\/I>, 27. <\/P> NOTES ON CHAP. XXIV<\/P> <\/P> Verse 1<\/span>. Joash was seven years old<\/B><\/I>] As he was hidden six<\/I> years in the temple, and was but seven<\/I> when he came to the throne, he could have been but one year<\/I> old when he was secreted by his aunt; see on 2Ch 22:10<\/span>.<\/P> <\/p>\n A great part of this chapter is explained on 2Ki 12<\/span>. <\/P> <\/p>\n 1-3. Joash . . . began to reign<\/B>(Seeon 2Ki 12:1-3<\/span>).<\/P><\/p>\n Ver. 1,2. Joash was seven years old when he began to reign<\/strong>,…. This, and the following verse, are the same with 2Ki 11:21<\/span>.<\/p>\n [See comments on 2Ki 12:1]<\/span>.<\/p>\n [See comments on 2Ki 12:2]<\/span>.<\/p>\n The reign of Joash;<\/em> cf. 2 Kings 12. – In both accounts only two main events in Joash’s reign of forty years are narrated at any length, – the repair of the temple, and the campaign of the Syrian king Hazael against Jerusalem. Besides this, at the beginning, we have a statement as to the duration and spirit of his reign; and in conclusion, the murder of Joash in consequence of a conspiracy is mentioned. Both accounts agree in all essential points, but are shown to be extracts containing the most important part of a more complete history of Joash, by the fact that, on the one hand, in 2 Kings 12 single circumstances are communicated in a more detailed and more exact form than that in which the Chronicle states them; while, on the other hand, the account of the Chronicle supplements the account in 2 Kings 12 in many respects. To these latter belong the account of the marriage of Joash, and his many children, the account of the death of Jehoiada at the age of 130 years, and his honourable burial with the kings, etc.; see on 2Ch 24:15<\/span>.<\/p>\n The Temple Repaired.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 855.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 Joash was<\/I> seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name also was<\/I> Zibiah of Beer-sheba. 2 And Joash did that which was<\/I> right in the sight of the LORD<\/B> all the days of Jehoiada the priest. 3 And Jehoiada took for him two wives; and he begat sons and daughters. 4 And it came to pass after this, that<\/I> Joash was minded to repair the house of the LORD<\/B>. 5 And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it<\/I> not. 6 And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment<\/I> of Moses the servant of the LORD<\/B>, and of the congregation of Israel, for the tabernacle of witness? 7 For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the LORD<\/B> did they bestow upon Baalim. 8 And at the king’s commandment they made a chest, and set it without at the gate of the house of the LORD<\/B>. 9 And they made a proclamation through Judah and Jerusalem, to bring in to the LORD<\/B> the collection that<\/I> Moses the servant of God laid<\/I> upon Israel in the wilderness. 10 And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end. 11 Now it came to pass, that at what time the chest was brought unto the king’s office by the hand of the Levites, and when they saw that there was<\/I> much money, the king’s scribe and the high priest’s officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance. 12 And the king and Jehoiada gave it to such as did the work of the service of the house of the LORD<\/B>, and hired masons and carpenters to repair the house of the LORD<\/B>, and also such as wrought iron and brass to mend the house of the LORD<\/B>. 13 So the workmen wrought, and the work was perfected by them, and they set the house of God in his state, and strengthened it. 14 And when they had finished it,<\/I> they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the LORD<\/B>, even<\/I> vessels to minister, and to offer withal,<\/I> and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the LORD<\/B> continually all the days of Jehoiada.<\/P> This account of Joash’s good beginnings we had as it stands here 2 Kings xii. 1<\/span>, c., though the latter part of this chapter, concerning his apostasy, we had little of there. What is good in men we should take all occasions to speak of and often repeat it what is evil we should make mention of but sparingly, and no more than is needful. We shall here only observe, 1. That it is a happy thing for young people, when they are setting out in the world, to be under the direction of those that are wise and good and faithful to them, as Joash was under the influence of Jehoiada, during whose time he did that which was right.<\/I> Let those that are young reckon it a blessing to them, and not a burden and check upon them, to have those with them that will caution them against that which is evil and advise and quicken them to that which is good; and let them reckon it not a mark of weakness and subjection, but of wisdom and discretion, to hearken to such. He that will not be counselled cannot be helped. It is especially prudent for young people to take advice in their marriages, as Joash did, who left it to his guardian to choose him his wives, because Jezebel and Athaliah had been such plagues, v.<\/I><\/span> 3<\/span>. This is a turn of life which often proves either the making or marring of young people, and therefore should be attended to with great care. 2. Men may go far in the external performances of religion, and keep long to them, merely by the power of their education and the influence of their friends, who yet have no hearty affection for divine things nor any inward relish of them. Foreign inducements may push men on to that which is good who are not actuated by a living principle of grace in their hearts. 3. In the outward expressions of devotion it is possible that those who have only the form of godliness may out-strip those who have the power of it. Joash is more solicitous and more zealous about the repair of the temple than Jehoiada himself, whom he reproves for his remissness in that matter, v.<\/I><\/span> 6<\/span>. It is easier to build temples than to be temples to God. 4. The repairing of churches is a good work, which all in their places should promote, for the decency and conveniency of religious assemblies. The learned tell us that in the Christian church, anciently, part of the tithes were applied that way. 5. Many a good work would be done that now lies undone if there were but a few active men to stir in it and to put it forward. When Joash found the money did not come in as he expected in one way he tried another way, and that answered the intention. Many have honesty enough to follow that have not zeal enough to lead in that which is good. The throwing of money into a chest, through a hole in the lid of it, was a way that had not been used before, and perhaps the very novelty of the thing made it a successful expedient for the raising of money; a great deal was thrown in and with a great deal of cheerfulness: they all rejoiced, v.<\/I><\/span> 10<\/span>. An invention to please people’s humour may sometimes bring them to their duty. Wisdom herein is profitable to direct. 6. Faithfulness is the greatest praise and will be the greatest comfort of those that are entrusted with public treasure or employed in public business. The king and Jehoiada faithfully paid the money to the workmen, who faithfully did the work, 2Ch 24:12<\/span>; 2Ch 24:13<\/span>.<\/P> <\/p>\n See note on 2Ki 12:1<\/span><\/p>\n THE SECOND BOOK OF CHRONICLES<\/strong><\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n <\/span>SOLOMON AND THE TEMPLE<\/strong><\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:<\/p>\n First, Solomons kingship enjoyed an auspicious beginning. <\/strong>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.<\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n 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.<\/p>\n The on-going of this Book reveals Solomons conscious dependence. <\/strong>When the altar was erected he stood by it with outstretched hands (2Ch 6:12<\/span><\/em>).<\/em> That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,<\/p>\n 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:<\/em><\/p>\n 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.<\/p>\n 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<\/em><\/span>).<\/em><\/p>\n Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17<\/em><\/span>).<\/em><\/p>\n 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.<\/p>\n Then he concludes in a more personal petition to Him:<\/p>\n 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:<\/em><\/p>\n Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30<\/em><\/span>).<\/em><\/p>\n 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<\/em><\/span><\/em>).<\/em> 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.<\/p>\n The further text records Solomons fame and death. <\/strong>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.<\/p>\n 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,<\/p>\n It was a true report which I heard in mine own land of thine acts, and of thy wisdom:<\/em><\/p>\n 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.<\/p>\n Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.<\/p>\n 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<\/em><\/span>).<\/em><\/p>\n 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.<\/p>\n Then, as if the task of telling all was too great, we have this record,<\/p>\n 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?<\/em><\/p>\n And Solomon reigned in Jerusalem over all Israel forty years.<\/p>\n 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<\/em><\/span>).<\/em><\/p>\n 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.<\/p>\n REHOBOAM AND THE DIVISION<\/strong><\/p>\n 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. <\/strong>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<\/em><\/span><\/em>), <\/em>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.<\/p>\n 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,<\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n 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.<\/p>\n Israel and Judahblood brothersbecame the bitterest of enemies. <\/strong>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.<\/p>\n The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15<\/em><\/span><\/em>).<\/em> 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.<\/p>\n 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.<\/p>\n The man of many favors may forget God.<\/strong><\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n 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<\/em><\/span><\/em>).<\/em> 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.<\/p>\n THE HISTORY OF JUDAH<\/strong><\/p>\n Chapters 11 to 36 contain the roster of kings. The<\/strong> fortunes of the country answer accurately and inevitably to the characters of their rulers.<\/strong> 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.<\/p>\n The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.<\/p>\n 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.<\/p>\n The mixed social condition manifested her sinfulness. <\/strong>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.<\/p>\n The judgments and mercies of Second Chronicles alike vindicate Jehovah.<\/strong> In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.<\/p>\n 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.<\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n 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<\/em><\/span><\/em>).<\/em><\/p>\n <\/em><\/p>\n CRITICAL NOTES.] This chapter parallel with 2 Kings 12<\/span>; gives same order of events with fresh matter and in different style. Joashs interest in religion under guidance of Jehoiada (2Ch. 24:1-14<\/span>); forsakes the God of his fathers after death of Jehoiada (2Ch. 24:15-22<\/span>); distressed by Syrians and put to death by his servants (2Ch. 24:23-27<\/span>).<\/p>\n 2Ch. 24:1-14<\/span><\/em>.Zeal of Joash under influence of Jehoiada. Days<\/em>, Jehoiada lived after accession of Joash twenty-three years (2Ki. 12:6<\/span>). Idolatry of king confined to last ten or fifteen years. 2Ch. 24:3<\/span>. Two wives<\/em>, anxious to secure succession to throne, and limit licence which kings permitted themselves (1Ki. 11:3<\/span>; 2Ch. 11:21<\/span>; 2Ch. 13:21<\/span>). 2Ch. 24:4<\/span>. Repair<\/em>, renew, strengthen. Levites hastened not<\/em>, through limited funds or indifference (2Ch. 24:5<\/span>). 2Ch. 24:6<\/span>. Collection<\/em>, tax assigned by law for tabernacle; half a shekel from every one (Exo. 30:12-16<\/span>; Exo. 38:25<\/span>). 2Ch. 24:7<\/span>. Sons<\/em>, Ahaziah and elder brothers (2Ch. 21:17<\/span>), devoted to idolatry, and who carried out their mothers designs against temple. 2Ch. 24:8<\/span>. Chest<\/em>, full particulars 2Ki. 12:9<\/span>. 2Ch. 24:9<\/span>. Collection<\/em>, contributions flowed in after proclamation. 2Ch. 24:10<\/span>. End<\/em>, until enough to complete restoration. 2Ch. 24:12<\/span>. Did work<\/em>, overseers of work (2Ki. 12:11<\/span>). 2Ch. 24:13<\/span>. Perfected<\/em>, lit. the healing (binding, cf.<\/em> Neh. 4:1<\/span>; Jer. 30:17<\/span>) went up (was laid, Jer. 8:22<\/span>). State<\/em>, lit. on its measure, original proportions Exo. 30:32<\/span>. 2Ch. 24:14<\/span>. To minister<\/em>, refurnishing temple with utensils, &c.<\/p>\n 2Ch. 24:15-22<\/span><\/em>.Joash declines after the death of Jehoiada<\/em>. This paragraph not in Kings. Full of days<\/em>, not applied to many. Years unparalleled from Exodus downwards. Many dispute this age, others see no reason to do so. 2Ch. 24:17<\/span>. Obeisance<\/em>, flattered the king, requested toleration for idolatry. Hearkened<\/em>, yielded to them. 2Ch. 24:19<\/span>. Prophets<\/em>, names not mentioned, except Zech., who warned of danger. 2Ch. 24:20<\/span>. Spirit came<\/em> clothed. 2Ch. 24:21<\/span>. Conspired<\/em>, they would inflame the king, urge him to extreme measures. Stones<\/em>, the punishment for idolators (Lev. 20:2<\/span>). Court<\/em>, between temple and altar (Mat. 23:35<\/span>). 2Ch. 24:22<\/span>. Said<\/em>, dying words of Zech. utterance of prophetic doom.<\/p>\n 2Ch. 24:23-27<\/span><\/em>.Syrian invasion and death of J. End<\/em>, turn of the year; time of such expeditions. Came<\/em>, led by Hazael, whom Joash bribed to withdraw from siege (2Ki. 12:18<\/span>). Destroyed<\/em>, a mere handful of men inflicted humiliating defeat upon collected force of Israel (2Ch. 24:24<\/span>). 2Ch. 24:25<\/span>. Departed<\/em>, pressed on against Jerusalem after defeat of Joashs army, but retreated because enriched by gold of temple (2Ki. 12:18<\/span>). Diseases<\/em>; plural of intensity, sore distress. Bed<\/em>, where he lay sick. 2Ch. 24:26<\/span>. Zabad<\/em>, Zachar perhaps originally, as letters are of like form; in Kings, Jozachar. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Bible of the Expositor and the Evangelist by Riley<\/b><\/i><\/h4>\n