20<\/strong>. came upon<\/em> ] Heb. “clothed itself with”; cp. Jdg 6:34<\/span>; 1Ch 12:18<\/span>.<\/p>\n stood above the people<\/em> ] Cp. Jer 36:10<\/span> (Baruch reads Jeremiah’s words from the window of an upper chamber to the people assembled in the court below); Neh 8:4<\/span> (Ezra reads the Law from a pulpit of wood).<\/p>\n they conspired against him<\/em> ] Perhaps the proceedings were the same as in the case of Naboth (1Ki 21:9-10<\/span>), viz., a mock trial and a formal execution (“at the commandment of the king”).<\/p>\n in the court<\/em> ] An aggravation of the murder; cp. 2Ch 23:14<\/span>. The altar of burnt-offering stood in the court (cp. 2Ch 8:12<\/span>) and the execution (Luk 11:51<\/span>) took place between this altar and the Temple itself.<\/p>\n 20 22 (no parallel in 2 Kin.). The Martyrdom of Zechariah<\/p>\n This martyrdom is referred to by our Lord in Luk 11:51<\/span>, “from the blood of Abel unto the blood of Zachariah who perished between the altar and the house,” i.e. “the temple” (cp. Mat 23:35<\/span>). As Chronicles is reckoned last in the Jewish Canon, “From Abel to Zachariah” practically includes the whole Old Testament. In the text of Matt. Zachariah is called “son of Barachiah” by a confusion with Zechariah the contemporary of Haggai.<\/p>\n Stood above the people – <\/B>Zechariah, the high priest, took up an elevated position, perhaps on the steps of the inner court, which was elevated above the outer court, where the people would be.<\/P><\/p>\n Verse 20<\/span>. And the Spirit of God came upon Zechariah<\/B><\/I>] “When he saw the transgression of the king and of the people, burning incense to an idol in the house of the sanctuary of the Lord, on the day of expiation; and preventing the priests of the Lord from offering the burnt-offerings, sacrifices, daily oblations, and services, as written in the book of the law of Moses; he stood above the people, and said.” – Targum<\/I>.<\/P> <\/p>\n Above the people; <\/B>in a higher place, that his voice and message might be the better heard. <\/P> <\/p>\n 20, 21. the Spirit of God came uponZechariah the son of Jehoiada<\/B>probably a younger son, for hisname does not occur in the list of Aaron’s successors (1Ch6:4-47<\/span>). <\/P> stood above the people<\/B>Beingof the priestly order, he spoke from the inner court, which wasconsiderably higher than that of the people. <\/P> and said unto them, Thussaith God, Why transgress ye the commandments of the Lord, that yecannot prosper,<\/B> c.His near relationship to the king might havecreated a feeling of delicacy and reluctance to interfere but atlength he, too, was prompted by an irresistible impulse to protestagainst the prevailing impiety. The bold freedom and energy of[Zechariah’s] remonstrance, as well as his denunciation of thenational calamities that would certainly follow, were mostunpalatable to the king; while they so roused the fierce passions ofthe multitude that a band of miscreants, at the secret instigation ofJoash, stoned him to death. This deed of violence involvedcomplicated criminality on the part of the king. It was a horridoutrage on a prophet of the Lordbase ingratitude to a family whohad preserved his lifeatrocious treatment of a true Hebrewpatriotan illegal and unrighteous exercise of his power andauthority as a king.<\/P><\/p>\n And the Spirit of the Lord came upon Zechariah the son of Jehoiada the priest<\/strong>,…. The spirit of prophecy, as the Targum; he was moved and influenced by it to speak what is after related:<\/p>\n which stood above the people<\/strong>; in a desk, or sort of pulpit, in which the priests stood when they taught the people, that they might be the better heard, like that which Ezra used, Ne 8:4<\/span><\/p>\n and said unto them, thus saith God<\/strong>; being moved and directed by his Spirit, he spake in his name:<\/p>\n why transgress ye the command of the Lord, that ye cannot prosper<\/strong>? by committing idolatry, than which nothing could more hinder prosperity, both in things spiritual and temporal, in soul and body:<\/p>\n because ye have forsaken the Lord, he hath also forsaken you<\/strong>; because they had forsaken the worship of God, as the Targum, God had forsaken them, and was about to give them up into the hand of their enemies.<\/p>\n (20) And the Spirit of God came upon.<\/strong>Literally, clothed, invested.<\/em> (See Note on 1Ch. 12:18<\/span>.)<\/p>\n Zechariah the son of Jehoiada the priest.<\/strong>The priest, i.e.,<\/em> the high priest, is an epithet of Jehoiada, not of Zechariah.<\/p>\n Which stood above the people.<\/strong>Probably on the steps of the inner court of the Temple, facing the people who were assembled in the outer court.<\/p>\n Why transgress.<\/strong>Wherefore are ye transgressing?<\/em><\/p>\n That ye cannot prosper.<\/strong>Literally, and will not prosper.<\/em><\/p>\n Because ye have forsaken<\/strong> . . .<\/strong>Rather, for ye have forsaken the Lord, and He hath forsaken you.<\/em> (Comp. the similar language ascribed to the prophets Shemaiah and Azariah ben Oded, 2Ch. 12:5<\/span>; 2Ch. 15:2<\/span>).<\/p>\n 20<\/strong>. <\/strong> Zechariah the son of Jehoiada <\/strong> The son and successor of the aged priest nobly stood above the people<\/strong>, (that is, took a bold and elevated position before them,) and rebuked their evil ways, and so became a martyr. The memory of this dark crime became fixed in Jewish tradition, and according to the Talmud, the martyrs’ blood continued to bubble, like blood yet warm, upon the pavement of the court, until the temple was destroyed by Nebuzaradan, who, it is said, slew eighty thousand young priests to avenge the blood of Zechariah. This legend shows what a hold the martyrdom of the high priest took upon the Jewish mind. The “Zacharias, son of Barachias,” to whom our Lord referred, is to be identified with this Zechariah. See Mat 23:35<\/span>, note. His blood, crying from the ground like that of Abel, was heard yet in Messiah’s day, as if repeating, “The Lord look upon it, and require it.” 2Ch 24:22<\/span>.<\/p>\n The writer proceeds to show that Joash and his people were speedily punished for their sins by the Syrian invasion, and the king himself soon after fell by the hand of assassins. The remainder of the chapter is to be compared with 2Ki 12:17-21<\/span>. One writer supplements the other, though both accounts are brief. The difference in the names of the conspirators (2Ch 24:26<\/span>) is doubtless owing to a corruption of the text.<\/p>\n How lovely in the midst of such degenerate times appears this conduct of Zechariah. The imagination can hardly furnish a more amiable view than to behold faithful servants of the Lord daring to be zealous for the cause of God and of Christ, when the tide of the day is running violently against them. What a glorious evidence of faith this is, when, like Moses, men fear not the wrath of the king, because they see him who is invisible. Heb 11:27<\/span> . But Reader! while we pay all due honour to such lovely characters, let us not overlook the cause. Zechariah was thus faithful, because the Spirit of the Lord came upon him. Oh! blessed gift. Lord pour out of thy spirit now, we beseech thee, for the residue of the Spirit is with thee!<\/p>\n 2Ch 24:20 And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.<\/p>\n Ver. 20. Zechariah the son of Jehoiada.<\/strong> ] Called, say some, elsewhere Barachias, that is, the blessed of the Lord; which title he might have given him, as Jedediah was to Solomon, for honour’s sake. <\/p>\n <\/p>\n Which stood above the people.<\/strong> ] And earnestly inveighed against the evil manners of king, princes, and people, who thereupon taxed him as a traitor, likely, and a trumpet of rebellion, as the Papists did Luther, and gave him his passport out of the world.<\/p>\n Spirit. Hebrew. ruach. App-9. <\/p>\n came upon = clothed. <\/p>\n Zechariah the son of Jehoiada. In Zec 1:1 and Mat 23:35 a second name is given, “son of Barachias”. On the use of two or more names see note on 1Ch 25:11. It is quite needless to assume that there is any error, when so simple a solution lies on the surface. <\/p>\n saith = hath said. A rare form of the verb. <\/p>\n 2Ch 24:20-22<\/p>\n 2Ch 24:20-22<\/p>\n JOASH’S HEARTLESS MURDER OF ZECHARIAH<\/p>\n “And the Spirit of God came upon 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, so that ye cannot prosper? because ye have forsaken Jehovah, he hath forsaken you. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of Jehovah. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, Jehovah look upon it and require it.”<\/p>\n These two paragraphs reveal that Joash, at heart, was a true descendant of his evil ancestor Ahab. As long as Jehoiada was available as a wise and able counselor, Joash did very well; but as soon as Jehoiada was dead, the princes of Judah seduced him with their flattery and induced him to reopen the high places with their licentious worship of the pagan idols.<\/p>\n Jehoiada’s son Zechariah, under the influence of the Spirit of God, pronounced a severe warning; but the king’s response was to honor the conspiracy of the evil princes and order the man of God stoned to death within the court of the temple itself.<\/p>\n Zechariah’s prayer that God would see their terrible crime and pronounce a judgment against them was honored immediately.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 24:20. Spirit of God came, etc. The prophets, like the apostles of Christ, were inspired only while writing or speaking the messages of God. Zechariah was inspired to deliver an admonition to the people. Stood is from a word with both a literal and a figurative meaning. Doubtless it was used in both senses here. It was important that the hearers see the speaker as well as hear him. The same precaution has been taken in other cases, for we read that Ezra stood upon a pulpit of wood (Neh 8:4). It was true also that Zechariah was above or over the people in importance and knowledge. He explained that God had forsaken them because they had forsaken him. Zechariah was not a prophet in the ordinary sense of the word, but was specially inspired for the occasion so that he might give the people authoritative instruction. <\/p>\n 2Ch 24:21. This stoning is mentioned by Christ in Mat 23:35, but in that place Zacharias is called the son of Barachias, while our present passage shows him to have been the son of the priest Jehoiada. Smith’s Bible Dictionary gives a reasonable explanation by saying that Barachias was his grandfather. There is nothing strained about the explanation, for we are sure of some other instances where a grandson was called a son. Belshazzar is called the son of Nebuchadnezzar in Dan 5:22, when we know he was his grandson, according to secular history, for Nabunidas, father of Belshazzar, married the daughter of Nebuchadnezzar, and Belshazzar was their son. Rawlinson, Ancient History, Page 49. In the court is equivalent to between the temple and the altar in the statement of Jesus. <\/p>\n 2Ch 24:22. The pronouns are somewhat confusing. The antecedent of his in both cases is Zechariah. Him refers to Joash, while he in both instances means Zechariah. Using the nouns for the pronouns, the verse would read thus: “Joash the king remembered not the kindness which Jehoiada, Zechariah’s father had done to Joash, but slew Jehoiada’s son. And when Zechariah died,” etc. Require it means that the Lord would require the guilty person to suffer for it. The suffering will be shown in the events to be recorded in the next few verses. <\/p>\n And the Spirit: 2Ch 15:1, 2Ch 20:14 <\/p>\n came upon: Heb. clothed, Jdg 6:34, 1Ch 12:18 <\/p>\n the son: 2Ch 23:11 <\/p>\n transgress: Num 14:41, 1Sa 13:13, 1Sa 13:14, 2Sa 12:9, 2Sa 12:10, Zec 7:11-14 <\/p>\n because: 2Ch 15:2, Deu 29:25, Deu 29:26, 1Ch 28:9, Jer 2:19, Jer 4:18, Jer 5:19, Jer 5:25 <\/p>\n Reciprocal: 2Sa 12:13 – David 2Ch 13:12 – ye shall not 2Ch 25:15 – Why hast thou sought Neh 9:26 – slew Pro 5:12 – and my Pro 9:7 – General Ecc 4:13 – will no more be Isa 2:6 – Therefore Jer 19:14 – he stood Jer 26:2 – Stand Jer 32:5 – though Amo 5:10 – hate Mat 5:12 – for so Mat 23:35 – unto Luk 4:28 – were Luk 11:51 – Zacharias Joh 10:32 – for Gal 4:16 – become 2Ti 4:3 – they will 1Jo 3:4 – transgresseth<\/p>\n 2Ch 24:20. The Spirit of God came upon Zechariah, who stood above the people He was moved by the Holy Spirit to address the people publicly, and to reprove them for their idolatries, and their departure from the worship of God, which that he might do, so as to be heard by all, he stood upon a high place, where they might both see and hear him, and from thence both testified against their sin, and warned them of the consequences of it. And said, Why transgress ye, &c. It is remarkable, that, though he spake by the spirit of prophecy, yet he only applied the general prediction of Moses, Deu 31:16-17, unto the present time; that they might all learn to pay a greater regard to Moses, and to make themselves better acquainted with his law; unto which, if they had attended, they would have easily discerned who were true prophets and who were false. Because ye have forsaken the Lord, he also hath forsaken you This, it is likely, he spake with great vehemence, and even enlarged upon the subject so long, that it raised their indignation.<\/p>\n 24:20 And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood {l} above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.<\/p>\n (l) In a place above the people, to the intent that he might be heard.<\/p>\n And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you. 20. came upon ] Heb. “clothed … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 24:20”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11709","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11709","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11709"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11709\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11709"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11709"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11709"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"