16<\/strong>. Art thou made<\/em> ] R.V. Have we made thee<\/strong>.<\/p>\n of the king’s counsel<\/em> ] Lit., “counsellor to the king.”<\/p>\n hath determined<\/em> ] Lit., “hath counselled” (with a play on the king’s word).<\/p>\n Art thou made of the kings counsel? – <\/B>A subtle irony: Have I made thee one of my council? If not what entitles thee to offer thy advice?<\/P> For the fulfillment of the prophecy, see 2Ch 25:22-24<\/span>, 2Ch 25:27<\/span>.<\/P> <\/p>\n Verse 16<\/span>. Art thou made of the king’s counsel?<\/B><\/I>] How darest thou<\/I> give advice to, or reprove, a king?<\/P> <\/p>\n Art thou made of the kings counsel?<\/B> who art thou that presumest to direct and govern my affairs, without my commission? <\/P> Why shouldest thou be smitten?<\/B> provoke me no further, lest I cause thee to be killed for thy sauciness. <\/P> I know that God hath determined to destroy thee:<\/B> this he might know, either by the plain and positive rules of Gods word, as Pro 29:1<\/span>, or by the suggestion of Gods Spirit. <\/P> <\/p>\n 16. as he talked with him,<\/B>&c.Those who were invested with the prophetic character wereentitled to counsel kings. Amaziah, had he not been offended byunwelcome truths, would have admitted the claim of this prophet, whowas probably the same that had given him counsel previous to the warwith Edom. But victory had elated and blinded him. <\/P> 2Ch25:17<\/span>. HE PROVOKESJOASH TO HISOVERTHROW.<\/P><\/p>\n And it came to pass, as he talked with him, that the king said unto him, art thou made of the king’s council<\/strong>?…. He was not indeed one of his privy council, made so by him, but he was appointed a counsellor to him by the Lord, the King of kings, to expostulate with him about his idolatry, and to advise him to relinquish it, to whose counsel he ought to have hearkened:<\/p>\n forbear, why shouldest thou be smitten<\/strong>? bidding him hold his peace, and threatening him, that if he did not, he must expect to be smitten; that is, with death, as Zechariah the prophet was by the order of his father:<\/p>\n then the prophet forbore<\/strong>; left off speaking, only added this at parting:<\/p>\n and said, I know that God hath determined to destroy thee<\/strong>; being given up to hardness of heart, so as to pay no regard to the Lord and his prophets, which was a sure presage of destruction:<\/p>\n because thou hast done this<\/strong>; committed such idolatry, and persisted in it:<\/p>\n and hast not hearkened to my counsel<\/strong>; to reform from it.<\/p>\n (16) As he talked with him.<\/strong>When he spake unto him.<\/em><\/p>\n Art thou made of the kings counsel?<\/strong>Literally, A counsellor to the king have we appointed thee?<\/em><\/p>\n Why shouldest thou be<\/strong> smitten?<\/strong>Wherefore should they smite thee?<\/em><\/p>\n Hath determined.<\/strong>Hath counselled.<\/em> The prophet appropriates the kings own word, and implies his participation in Divine, if not in royal, counsels.<\/p>\n Because.<\/strong>The conduct of Amaziah was proof that God had counselled to destroy him.<\/p>\n Thou hast done this.<\/strong>Spurned my warning.<\/em> Others say: because thou hast adopted the Edomite gods.<\/p>\n Unto my counsel.<\/strong>Again repeating the kings expression.<\/p>\n DISCOURSE: 416 2Ch 25:16<\/span>. And it came to pass, as he talked with him, that the king said unto him, Art thou made 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 to my counsel<\/em>.<\/p>\n WHEREVER the heart is not perfect with God, a compliance with the divine will may be occasional and partial, but it never can be uniform and unreserved: when circumstances occur that require the sacrifice of a bosom lust, the heart will rise against the commandment, and trample under foot the authority of God himself. Herod would comply in some things with the injunctions of John the Baptist, but, when a separation from Herodias was insisted on, he broke through all the restraints of conscience, and inflicted death on his monitor as the penalty of his fidelity. Not unlike to Herod was King Amaziah; who obeyed the voice of a prophet requiring him to dismiss his hired troops, and to rely on God to compensate his loss, but was filled with indignation against one who expostulated with him on the subject of his idolatry. It should seem, that in proportion as a man is degraded in his own eyes by the conduct reproved, he will, if not truly penitent, swell with resentment against the person that undertakes to reprove him. The hiring of troops to augment his army appeared a prudent and commendable measure: but to take for his gods those worthless idols, over whom he himself had prevailed, was folly in the extreme. Hence, when reproved for it, he burst forth into a rage, and quickly terminated his conference with the inspired messenger. I.<\/p>\n What is the conduct of the generality in reference to the counsels of God<\/p>\n God still, as formerly, sends his servants to testify against prevailing iniquities; and still, as heretofore, are his messages rejected. In Amaziah we see a striking picture of rebellious man No less reasonable than the expostulations made with him, are those which in Gods name we make with you from time to time And is there not ground, abundant ground, for remonstrances on these points? Though Jehovah is acknowledged in words as the true God, is he loved, and served, and honoured, as God?<\/em> Do we give him our whole hearts, and cast all our idols to the moles and to the bats? Say whether the lust of the flesh, the lust of the eye, and the pride of life be not in reality preferred before him, and whether we do not provoke him to jealousy by these, and other idols which we set up in our hearts? And though we confess Christ to be the Saviour of the world, say whether we seek him, and rely upon him, and plead his merits at the throne of grace, and renounce with abhorrence all dependence on our own wisdom, strength, or righteousness? Alas! it is manifest, that the regard paid to him amongst us, is by no means what it ought to be, and that all his love to us is repaid, for the most part, with cold indifference and mere formal acknowledgments <\/p>\n We ask then, Whether, as servants of the Most High God, we have not reason to complain, reprove, expostulate? and whether our most earnest representations ought not to be taken in good part?] And what if we presume to speak to men in private? What indignation do we then excite! If there we should say to them, I have a message unto thee from the Lord; and should then proceed to add, in reference to their contempt of God as their chief good, Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not [Note: Isa 55:2<\/span>.]? and then, in reference to their contempt of Christ as their Saviour, How shall ye escape, if ye neglect so great salvation [Note: Heb 2:3<\/span>.]? we should soon find whether the spirit of Amaziah does not prevail at this day, as much as ever. It is worthy of observation, that those very persons who will take the most indecent liberties with us<\/em>, decrying to our face all our<\/em> views and conduct as the grossest absurdity, will not suffer us to speak in ever so gentle terms to them<\/em> against their<\/em> views and conduct: and, if we presume to bear a faithful testimony against the iniquities that prevail around us, we are instantly silenced by reproaches, and are cast out as the very pests of society [Note: See Jer 29:24-27<\/span>.].]<\/p>\n That we may be the better able to appreciate such conduct, we now proceed to shew,<\/p>\n II.<\/p>\n In what light it is to be viewed<\/p>\n The world themselves uphold one another in this conduct, as innocent at least, if not also highly laudable: but, wheresoever it is found, it must be regarded,<\/p>\n 1.<\/p>\n As a symptom of obduracy<\/p>\n [The prophet needed no other evidence than this to convince him, that Amaziah was a hardened sinner before God. We do not say that every neglect of divine warnings argues the same degree<\/em> of obduracy; but, in proportion as such neglect is wilful, deliberate, and persevering, it betrays a spirit of rebellion, and a determined hostility against the God of heaven. And here let us ask ourselves, whether we have not throughout the course of our whole lives set God at defiance, neglecting daily what we knew to be right, and practising habitually what we Knew to be contrary to the divine commands? Let each of us enter into the secret recesses of his own heart, and say, Whether his own will, rather than Gods, have not been the determining principle of all his actions, and whether self<\/em> have not been the rule, the measure, and the end even of those things wherein he has professed to serve his God? Verily, if to tremble at Gods word be that which characterizes the first beginnings of grace in the soul, the state of those who can live so carelessly in a wilful opposition to it must be awful indeed.]<\/p>\n 2.<\/p>\n As a ground of dereliction<\/p>\n [Gods secret determination to withdraw from Amaziah all further communications of his grace, was justly inferred from the measure of obduracy now visible in his conduct. And though we cannot certainly<\/em> dive into the secrets of the Almighty, we may often form a very probable judgment respecting them from what we see with our eyes. We know how God has acted in former times, and how he has told us that he will act: My people would not hearken to my voice, and Israel would none of me, says he; so I gave them up unto their own hearts lust [Note: Psa 81:11-12<\/span>.]. Repeatedly is the same awful truth declared respecting the heathen world, notwithstanding their sins were far less aggravated than those committed by persons enjoying the light of revelation [Note: Rom 1:24<\/span>; Rom 1:26<\/span>; Rom 1:28<\/span>.]. What then must we<\/em> expect, who dwell under the meridian light of his Gospel? Have not we<\/em> reason to fear that he will say, Ephraim is joined to idols; let him alone [Note: Hos 4:17<\/span>.]? Yes, indeed: His Spirit will not always strive with man [Note: Gen 6:3<\/span>.]: and if we continue to rebel and vex his Holy Spirit, he will turn to be our enemy, and fight against us [Note: Isa 63:10<\/span>.]. If once we prevail to quench the motions of his Spirit, our state will be awful beyond all expression: Woe to them, says God, when I depart from them [Note: Hos 9:12<\/span>.]!]<\/p>\n 3.<\/p>\n As a prelude to destruction<\/p>\n [Trace the conduct of Amaziah from this moment, and behold his end! He would not listen to the counsels of God, and he is instantly given over to other counsellors [Note: ver. 17.]. He sends a challenge to the king of Israel, who dissuades him from entering into an unnecessary and destructive war. The parable used on this occasion intimated to him his insufficiency to cope with Israel, and the certain issue of so unequal a contest [Note: ver. 18, 19.]: but he would not hear; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom<\/em> [Note: ver. 20.]. To battle he went, and was defeated, and taken; and his capital became an easy prey to the conqueror, who plundered it of all its wealth, and broke down a portion of the wall which had been erected for its defence [Note: ver. 2124.]. From that time he lost all the affection and confidence of his subjects, who at last conspired against him; and, when he had fled to Lachish for safety, sent after him and slew him there. The whole of this is traced to God as its author, on account of his impious rejection of the divine counsels<\/em> [Note: ver. 27.].<\/p>\n And what may not be expected by us also, if we reject the counsel of God against ourselves? Surely we shall be left to follow the infatuated devices of others, or of our own hearts, till we bring upon ourselves the destruction we have merited. Hear, how awfully this is declared by God himself: If we receive not the love of the truth that we may be saved, God will send us a strong delusion, that we may believe a lie, and finally be damned, because we believed not the truth, but had pleasure in unrighteousness [Note: 2Th 2:10-12<\/span>.]. And by us is this sentence more especially to be expected, because of the many<\/em> and faithful<\/em> warnings which we have despised; for he that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy [Note: Pro 29:1<\/span>.]. The gathering of clouds does not more certainly portend rain, than a contempt of Gods messages gives reason to expect his everlasting displeasure.]<\/p>\n Learn then, In what manner we should attend the ordinances of religion<\/p>\n [We should be doers of the word, and not hearers only, if we would not deceive our own souls [Note: Jam 1:21-24<\/span>.] ]<\/p>\n 2.<\/p>\n What obligations we owe to God for his long-suffering towards us<\/p>\n [Long has he stood at the door of our hearts, knocking [Note: Rev 3:20<\/span>.], and has been refused admission [Note: Son 5:2-3<\/span>.] O let us bless his name, that he has not yet given us over to judicial blindness, and final impenitence [Note: Act 28:25-27<\/span>.]. Still has our Great Advocate, the Lord Jesus Christ, interceded for us [Note: Luk 13:6-9<\/span>.]; and still does our God wait to be gracious unto us. O that to-day, while it is called to-day, we might hear the voice that yet soundeth in our ears, and that the long-suffering of our God might lead us to repentance [Note: Rom 2:4<\/span>.]!]<\/p>\n<\/p>\n 2Ch 25:16 And it came to pass, as he talked with him, that [the king] said unto him, Art thou made of the king’s 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.<\/p>\n Ver. 16. Forbear; why shouldest thou be smitten?<\/strong> ] Desine, vel dabis poenas<\/em> ; <\/p>\n “ An expectas ut Quintilianus ametur?<\/em> ”<\/p>\n <\/p>\n I Know that God hath determined.<\/strong> ] Heb., Counselled. Uncounsellable people have God’s marks upon them.<\/p>\n Art thou made of, &c. = Have we given thee to be of. <\/p>\n of the king’s counsel = for counsellor to the king. <\/p>\n determined = counselled. <\/p>\n Art thou made: 2Ch 16:10, 2Ch 18:25, 2Ch 24:21, Amo 7:10-13, Mat 21:23 <\/p>\n forbear: Pro 9:7, Pro 9:8, Isa 30:10, Isa 30:11, Jer 29:26, 2Ti 4:3, Rev 11:10 <\/p>\n determined: Heb. counselled, 2Ch 18:20, 2Ch 18:21, Exo 9:16, Deu 2:30, 1Sa 2:25, Isa 46:10, Act 4:28, Rom 9:22, Eph 1:11 <\/p>\n Reciprocal: Exo 10:28 – for in that Jos 11:20 – it was Jdg 20:13 – would not 1Sa 13:13 – Thou hast done 1Sa 25:17 – evil 2Sa 12:13 – David 2Sa 17:14 – the Lord 1Ki 12:8 – General 1Ki 12:15 – the cause 1Ki 13:4 – Lay hold 1Ki 22:23 – the Lord 2Ki 14:11 – Amaziah 2Ki 20:14 – What said 2Ki 24:3 – Surely 2Ch 10:8 – he forsook 2Ch 10:15 – the cause 2Ch 25:20 – it came of God 2Ch 26:19 – he 2Ch 28:9 – he went out Job 17:4 – General Psa 5:10 – let Psa 107:11 – contemned Psa 141:5 – the righteous Pro 1:5 – a man Pro 5:12 – and my Pro 10:17 – he that Pro 29:1 – General Ecc 4:13 – will no more be Isa 19:3 – and I Jer 22:1 – Go Jer 26:9 – Why Jer 27:15 – that I Jer 29:27 – therefore Jer 43:4 – obeyed Jer 43:7 – So Jer 50:36 – dote Eze 33:4 – whosoever heareth Amo 5:10 – hate Joh 9:34 – and dost Act 4:17 – let Gal 4:16 – become<\/p>\n 2Ch 25:16. The king said, Art thou made of the kings counsel? Who art thou, that presumest to direct my affairs without my commission? Forbear; why shouldest thou be smitten? Provoke me no further, lest I cause thee to be killed for thy impudence. The prophets reproof was too just to be answered, and the king could say nothing in excuse for his own folly; but he fell into a passion with the reprover. To the prophet who directed him to send back the army of Israel, he hearkened, though that prophet both contradicted his politics, and lost him a hundred talents of silver: but with this prophet, who only dissuaded him from worshipping the gods of the Edomites, he had no patience, but instantly fell upon him with an unaccountable rage; which must be attributed to the witchcraft of idolatry. Then the prophet forbare He ceased to advise or reprove him any further, but only denounced the divine sentence passed upon him, for this contempt of Gods message to him, and his other sins, which came to pass, 2Ch 25:20-27. The secure sinner, perhaps, values himself on his having silenced his reprovers and monitors. But what comes of it? I know that God has determined to destroy thee It is a plain indication that thou art marked for ruin; because thou hast done this, and hast not hearkened to the divine counsel They that are deaf to reproof, are ripening apace for destruction.<\/p>\n 25:16 And it came to pass, as he talked with him, that {n} [the king] said unto him, Art thou made of the king’s counsel? forbear; why shouldest thou be {o} 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.<\/p>\n (n) Meaning the king.<\/p>\n (o) So hard it is, for the carnal man to be admonished for his fault, that he condemns, mocks and threatens him who warns him: yea, imprisons him and puts him to death, 2Ch 16:10; 2Ch 18:26; 2Ch 24:21.<\/p>\n And it came to pass, as he talked with him, that [the king] said unto him, Art thou made of the king’s counsel? forbear; why shouldest thou be smitten? Then the prophet forbore, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 25:16”<\/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-11732","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11732","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=11732"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11732\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11732"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11732"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11732"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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
THE SIN AND DANGER OF DESPISING GODS COUNSEL<\/strong><\/p>\n
From hence we shall take occasion to shew<\/p>\n
[Nothing could be more just than the reproof given him. To renounce Jehovah, who had interposed so wonderfully in his behalf, and to substitute in his place those idols which had not been able to protect their own votaries, was an infatuation, of which we should scarcely have conceived him capable. Yet behold how he resented the prophets expostulation! He regarded the admonition as an insult, and as an interference with his royal prerogative; as though God himself was not at liberty to counsel him<\/em>. He moreover menaced the prophet, with an evident reference to Zechariah, whom for a similar offence his father had put to death [Note: 2Ch 24:20-21<\/span>.]. Thus he authoritatively silenced the messenger of Heaven; and determinately persisted in his impious idolatry.]<\/p>\n
[They principally relate to two points; Your rejection of God as the supreme good; and, your neglect of Christ as the only Mediator between God and man<\/em>.<\/p>\n
Yet is our testimony, like that of the prophet, too often rejected with disdain
[In public indeed we are permitted to speak with some degree of plainness: yet even there a faithful discharge of our duty is sure to bring upon us no little measure of odium and reproach. If we exhort, reprove, rebuke, with all authority, as we are commanded to do, many, especially of the higher ranks, will consider themselves as insulted; and will either endeavour to silence us, or, if unable to effect that, will withdraw from a minister that is so offensive to them. Their advice to us is like that of the Jews of old; Prophesy not unto us right things; prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us, or, at least, do not set him before us in his real character [Note: Isa 30:8-11<\/span>,]. And, when they cannot prevail, they tell us plainly, if not in words, yet more strongly in deed, As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee [Note: Jer 44:16<\/span>.].<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (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: 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":"