2 Crônicas 24
Bob Utley · Citado em PreceptAustin
2 Crônicas 24
Utley - "did what was right in the sight of the Lord" This is an idiomatic expression for the kings of Judah (and possibly of Israel, i.e., Jeroboam I) who acted faithfully, like David (1 Kgs. 15:3) in keeping and promoting obedience to the Mosaic Law (cf. Deut. 6:16-18; 12:28; 13:18). Jeroboam I of Israel ‒ condition of YHWH's blessing: obedience to His covenant ‒ 1 Kgs. 11:33,38; 14:8, but he did not Asa (initially) ‒ 1 Kgs. 15:11; 2 Chr. 14:2 Jehoshaphat (mostly) ‒ 1 Kgs. 22:43; 2 Chr. 20:32 Jehu ‒ 2 Kgs. 10:30 Jehoash (initially) ‒ 2 Kgs. 12:2 Joash (initially) ‒ 2 Chr. 24:2 Amaziah ‒ 2 Kgs. 14:2; 2 Chr. 25:2 Jotham ‒ 2 Kgs. 15:33; 2 Chr. 27:2 Ahaz ‒ 2 Kgs. 16:2; 2 Chr. 28:1 (negative) Hezekiah ‒ 2 Kgs. 18:3; 2 Chr. 29:2; 31:20 Josiah ‒ 2 Kgs. 22:2 Right (03477) yashar from the verb yashar = to be smooth, straight or right) is an adjective that means straight; reliable, level, pleasing; upright; righteous. Yashar only rarely is used literally of that which is straight (Ezek 1:7). Yashar can refer to something physical like a path, but even in those uses is often a metaphorical description of one's conduct or behavior (Ps 107:7). Most uses refer to that which is right in an ethical or an emotional sense, as agreeable or pleasing. It is fitting that God is the standard of yashar (what is "straight") (Ps 92:15, called the "Upright One" - Isa 26:7). God's Word is described as upright (right) (Ps 19:7) as are His judgments (Ps 119:137) and His way (Ps 107:7). "God made men upright (Ge 1:27), but they have sought out many devices." (Eccl 7:29) Yashar is frequently used to describe our moral/ethical heart as "upright in heart" (Ps 7:10, 11:2,). Indeed, the upright "will behold His face" (Ps 11:7), will experience gladness (Ps 97:11), will be gathered together in the assembly (Ps 111:1), will be blessed (Ps 112:2), will be given light in times of darkness (Ps 112:4), will dwell in God's presence (Ps 140:13, cp Pr 2:21), have access to God's sound wisdom (Pr 2:7), will experience intimacy with the Most High God (Pr 3:32), will be guided by their integrity (Pr 11:3), will be delivered by their righteousness (Pr 11:6), will be delivered by their words (Pr 12:6), will see their tents flourish (Pr 14:11). "The highway of the upright is to depart from evil." (Pr 16:17) IN THE SIGHT OF THE LORD - The expression “in the sight of the LORD” means as evaluated by God Himself, not merely by human standards, public opinion, or outward success. It means according to God’s all-seeing, morally perfect, covenant-based evaluation—focused on faithfulness of heart and obedience, not outward appearance or human approval. It is found 82x in 81v - Gen. 38:7; Lev. 10:19; Num. 32:13; Deut. 4:25; Deut. 6:18; Deut. 9:18; Deut. 12:25; Deut. 12:28; Deut. 17:2; Deut. 21:9; Deut. 31:29; Jdg. 2:11; Jdg. 3:7; Jdg. 3:12; Jdg. 4:1; Jdg. 6:1; Jdg. 10:6; Jdg. 13:1; 1 Sam. 12:17; 1 Sam. 15:19; 1 Ki. 11:6; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:7; 1 Ki. 16:19; 1 Ki. 16:30; 1 Ki. 21:20; 1 Ki. 21:25; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 3:18; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 12:2; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:3; 2 Ki. 14:24; 2 Ki. 15:3; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 15:34; 2 Ki. 16:2; 2 Ki. 17:2; 2 Ki. 17:17; 2 Ki. 18:3; 2 Ki. 21:2; 2 Ki. 21:6; 2 Ki. 21:16; 2 Ki. 21:20; 2 Ki. 22:2; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 1 Chr. 2:3; 2 Chr. 20:32; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 24:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 28:1; 2 Chr. 29:2; 2 Chr. 33:2; 2 Chr. 33:6; 2 Chr. 33:22; 2 Chr. 34:2; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Ps. 116:15; Jer. 52:2; Mal. 2:17; Lk. 1:15; 2 Co. 8:21; Jas. 4:10 2 Chronicles 24:3 Jehoiada took two wives for him, and he became the father of sons and daughters. took for him: 2Ch 24:15 Ge 21:21 24:4 two wives: Ge 4:19 Mt 19:4-8 JEHOIADA SELECTS THE KING'S WIVES NOTE: This is only in 2 Chronicles 24 and is not in 2 Kings 12. Jehoiada took two wives for him, and he became the father of sons and daughters. This detail is far more than a passing biographical note. Jehoiada understood that the wives of kings can make or break a dynasty, shaping not only the king’s household but also the spiritual and political future of the nation. Having witnessed the near extinction of the Davidic line under Athaliah, the priest acted with deliberate wisdom. By securing godly wives—and more than one—he sought to ensure fruitfulness, stability, and continuity, so that the lamp of David would not flicker again to the brink of extinction with only a single surviving heir. This was a calculated, covenant-conscious step to safeguard the promises of God and preserve the Davidic throne for future generations. Warren
2 Crônicas 24
Utley - The godly High Priest, Jehoiada (cf. 2 Chr. 24:6, i.e., "head") chose wives for the young king. Although the text does not give any details, one assumes they were not of the line of Ahab (i.e., Jezebel and Athaliah) they were worshipers of YHWH from Judah the text does not mention additional wives or concubines One of the two wives is named "Jehoaddan of Jerusalem" in 2 Chr. 25:1. Raymond Dillard: Jehoiada’s securing wives for Joash addressed the dynastic threat that had brought him to the throne. Through the subsequent children the Davidic dynasty would begin to rebuild and broaden after the murders of members of the royal house during the reigns of Jehoram, Ahaziah, and Athaliah. V 3 is unique to Chronicles: beyond the concern with rebuilding the Davidic household, for the Chronicler numerous progeny were a token of divine blessing (1 Chr 14:2–7; 25:4–5; 26:4–5; 2 Chr 11:18– 23; 13:21). The additional material the Chronicler inserted regarding the wives and children of Joash was apparently drawn from the source he cites (24:27). QUESTION - Who was Jehoiada in the Bible? ANSWER - The best known of the Jehoiadas in the Bible was a leading priest of Israel who served several of the kings of Judah. After Israel split into two kingdoms, Judah, the southern kingdom, which included Jerusalem, remained more faithful to the Lord. Jehoiada the priest married the sister of King Ahaziah of Judah. King Ahaziah reigned just one year before being killed. Ahaziah’s power-hungry mother, Athaliah, smelled an opportunity. She rounded up all of her son’s family, anyone with a potential claim to the throne, and had them all killed so she could become the queen (2 Kings 11:1). She missed only one in the slaughter. When Ahaziah’s sister Jehoshabeath, Jehoiada’s wife, realized what Athaliah was up to, she hid the youngest of her nephews, Joash, away (2Ki 11:2). Just a year old, Joash was too young to claim his rightful throne, but he was protected by Jehoiada and Jehoshabeath in the temple of the Lord (2Ki 11:3). Six years passed, during which the usurping queen mother Athaliah remained in power and the rightful king grew into a boy within the temple courts. Finally, Jehoiada the priest decided the time had come to make the boy king. He called the captains of the guard and influential Levites and other leaders of the people to come to Jerusalem. He let them all in on the secret that one of the king’s sons still lived, the rightful heir to the throne as a direct descendant of David. The soldiers and the people agreed, under oath, to provide protection and support for the king while he was being crowned and anointed in the temple (2 Chronicles 23:1–3). When the day came, every person in the assembly stood ready to defend the young king (2 Chronicles 23:8–10). Jehoiada brought Joash out, placed the crown on the boy, anointed him with oil, and gave to him the testimony (or royal law). The people clapped and shouted, “Long live the king!” while the trumpets blared (2Ch 23:11). Athaliah, the queen mother and Joash’s grandmother, heard the noise from the temple and came over from the palace (2 Chronicles 23:12). When she saw the scene surrounding a boy wearing the crown of the king, she realized what was going on. She screamed out, “Treason!” and tore her own clothes in grief and fury (2Ch 23:13). Jeohiada commanded the captains of the guard to take Queen Athaliah out of the temple and put her to death, along with anyone who followed her. The guards obeyed, and Athaliah was executed by the Horse Gate on the palace grounds (2 Chronicles 23:15). Serving now as the king’s proxy, Jehoiada made a covenant between the king and the people that they would be the Lord’s people and no longer worship Baal as the queen mother had allowed (2Ch 23:16). The people stormed and destroyed the temple of Baal and killed the idolatrous chief priest (2Ch 23:17). Joash, just seven years old, assumed the throne and reigned as king over Judah for 40 years. Thanks to his adviser Jehoiada, Joash was known as one of the good kings of Judah who served the Lord. Together, Joash and Jehoiada oversaw extensive repairs to the Lord’s temple that had gone neglected for far too long. 2 Kings 12:1–3 says that Joash “did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him.” Jehoiada lived to be an impressive 130 years old and blessed the kingdom of Judah with his godly wisdom and able direction. Highly regarded by the people for his service both to the kings of Judah and the house of God, Jehoiada the priest was buried in Jerusalem in the place of the kings. Unfortunately, after Jehoiada died, King Joash began listening to wicked advisers, and Baal and Asherah worship revived in Judah (2 Chronicles 24:17–19). You can read more of Jehoiada’s story in 2 Kings 11–12 and 2 Chronicles 22:10–24:16.GotQuestions.org 2 Chronicles 24:4 Now it came about after this that Joash decided to restore the house of the LORD. restore: Heb. renew, 2Ch 24:5-7 See Steven
2 Crônicas 24
Utley - YHWH's temple had deteriorated from non-use and the ransacking and theft by Athaliah's people (cf. 2 Chr. 24:7).The purpose of restoration was the restart of YHWH's worship in its Mosaic form (i.e.., 2 Chr. 24:5,6,9). HOUSE OF THE LORD - KEY PHRASE IN 2 KINGS 12 AND 2 CHRONICLES 24 - 2 Ki. 12:4; 2 Ki. 12:9; 2 Ki. 12:10; 2 Ki. 12:11; 2 Ki. 12:12; 2 Ki. 12:13; 2 Ki. 12:14; 2 Ki. 12:16; 2 Ki. 12:18; 2 Chr. 24:4; 2 Chr. 24:7; 2 Chr. 24:8; 2 Chr. 24:12; 2 Chr. 24:14; 2 Chr. 24:18; 2 Chr. 24:21; Raymond Dillard: Royal initiative was crucial to the building of the temple at the time of David and Solomon; here royal initiative leads to its restoration. However, royal initiative and precedent would also have led the priests and Levites to expect the royal treasury to bear much of the expense. The king instead seeks to finance the restoration work by reallocating some of the temple income used for the maintenance of the cultic staff to the building project. The priests respond with inaction. (See 2 Chronicles, Volume 15 - Page 189) C H
2 Crônicas 24
Utley - "cities of Judah. . .all Israel" It is obvious that the Chronicler considered Judah to be the true covenant people, "Israel" (cf. 2Ch 24:9,16). And you shall do the matter quickly - Spiritual renewal loses momentum when postponed. But the Levites did not act quickly - Sadly the Levites failed to act quickly. Why they delayed is not clear. What is clear is that delay in obedience often equals disobedience. Bob Utley - "But the Levites did not act quickly" The reason for the delay is not stated but from the context, one wonders if they, too, had become followers of Ba'al. They had allowed YHWH's temple to be ransacked and looted. The other option is the parallel in 2Ki 12:6-8 which mentions the date of the request, which may denote a time when Jehoiada had little influence (NASB Study Bible, p. 613). A third option is expressed by Josephus, Antiq. 9.8.2., "but the high priest did not do this, as concluding that no one would willingly pay the money." John Olley Details in 2 Kings 11:6–8 suggest that Jehoiada regarded his first priority to be the support of priests, with little attention given to the building (a question of budget allocations!). (See ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles)
2 Crônicas 24
Utley - "the Baals" The reason Ba'al is plural is because every village and high place (naturally raised place) had its own Ba'al and Asherah shrine. Ba'al was symbolized by an uplifted, elongated stone and Asherah by a live tree or carved stake, symbolizing the tree of life. Broken into the house of God This phrase suggests forceful intrusion and profanation of the holiness of the Temple. The temple, the place of God’s presence, had been treated as a resource to plunder rather than a sanctuary to honor. Sacred boundaries were ignored, and holy space was violated. And even used the holy things Even more shocking, the verse states that dedicated things of the LORD—items consecrated for Yahweh’s worship—were repurposed for Baal. Baal worship was not merely an alternative religion; it was explicitly forbidden. And using Yahweh’s holy vessels in Baal worship was tantamount to a declaration of Baal’s supremacy, a mocking of Yahweh and publicly asserting that Yahweh had been displaced. Their goal was not syncretism but deliberate replacement of worship of the One True God. J.A. Thompson: Some commentators suggest that the term “son” is flexible in meaning and could refer to “adherents” (NEB). Yet others, by a very slight emendation, read “her builders” (boneyha), suggesting that the temple materials as well as its “dedicated things” had been used in building temples for the Baals. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) 2 Chronicles 24:8 So the king commanded, and they made a chest and set it outside by the gate of the house of the LORD. king: 2Ki 12:8,9 Mk 12:41 Related Passages: 2 Kings 12:9 But Jehoiada the priest took a chest and bored a hole in its lid and put it beside the altar, on the right side as one comes into the house of the LORD; and the priests who guarded the threshold put in it all the money which was brought into the house of the LORD. JOASH SETS UP TRUSTWORTHY SYSTEM So This verse records the decisive reform that corrected earlier delays and inefficiency in funding the temple restoration. After identifying the cause of neglect (2Ch 24:6–7), Joash moves from admonition to action. Joash was enforcing God’s provision with a visible, trustworthy system that restored lawful giving and moved the repair of the LORD’s house forward. The king commanded, and they made a chest The king apparently gave on the Levites going about the land to collect money. And so he implements another mode of collecting building funds. The chest ensured that offerings could be given easily while preventing private handling. The solution is modest but effective—integrity by design. and set it outside by the gate of the house of the LORD - Placing the chest outside the temple, at the gate assured accessibility so that all worshipers could give without navigating priestly channels. It also provided visibility, the placement in view of all showing nothing was hidden. Giving was also linked with worship linkage since the giving occurred at the threshold of God’s house, tying generosity to devotion. Bob Utley - "set it outside by the gate of the house of the Lord" This would be where all the Judeans could place their offerings. 2 Kings 12:9 says it was placed next to the altar of sacrifice, which would limit access to the priest and Levites. 2 Chronicles makes more sense. Obviously Kings and Chronicles have their own unique sources. Richard Pratt on the difference between the 2Ki 12:9 and 2Ch 24:8 descriptions of the placement of the chest - From all appearances Joash and Jehoiada reached a compromise. Instead of sending the Levites out to collect money (see 2Ch 24:5), a chest was made and placed outside at the gate of the temple (2Ch 24:8). The Chronicler shifted attention from Jehoiada setting up this chest (see 2Ki 12:9) to the fact that this occurred at the king’s command (2Ch 24:8). He mentioned this fact to highlight the renewed cooperation between the king and the priest. 2Ki 12:9 sets the chest beside the altar. The Chronicler, however, set it at the gate of the temple of the LORD (2Ch 24:8). From this variation we must suppose that ‘the altar’ of 2Ki 12:9 was not the bronze altar of the inner court, but a smaller altar somewhere near the gate of the temple complex (1-2 Chronicles) Raymond Dillard: Donations to the first temple were not brought in the form of coins— that would be an anachronism. Judging from the analogies with Mesopotamian temples prior to the use of coinage, offerings of precious metals would have come in the form of ingots, ores, and amalgams of various grades. Some temple personnel served primarily as goldsmiths or assayers; these would refine, hammer, and cast the offerings into the desired shapes for temple paraphernalia, make ingots for storage in the temple treasury, and make repairs to damaged implements. Foundries were commonly associated with Mesopotamian temples, and one can infer that the temple in Jerusalem probably had a similar operation. (See 2 Chronicles, Volume 15 - Page 190) 2 Chronicles 24:9 They made a proclamation in Judah and Jerusalem to bring to the LORD the levy fixed by Moses the servant of God on Israel in the wilderness. levy: 2Ch 24:6 Mt 17:24-27 A NATIONWIDE PROCLAMATION FOR FULFILLING THE MOSAIC TAX This is not in the account in 2 Kings 12. They made a proclamation in Judah and Jerusalem to bring to the LORD the levy fixed by Moses the servant of God on Israel in the wilderness - Note the proclamation indicates they desire for all the people of God to support the Temple. Instead of relying on the ineffective, inefficient collections by the Levites described in 2 Chronicles 24:5 the leaders now issue an official, public call reminding the people of their responsibility to fulfill the Mosaic tax. Andrew Hill: Joash brokers a compromise with the priests to the effect that the people will bring their taxes and offerings to the temple rather than contribute to Levitical “collection agents” (2 Kings 12:6-8; 2 Chron. 24:8-11). In addition, laborers are contracted to do the repair work instead of using the Levites as construction workers. . . A chest or collection box is stationed near the altar (in the courtyard) outside the gate of the temple building (2 Kings 12:9; 2 Chron. 24:8). Joint oversight of the funds deposited in the chest is provided by a royal and priestly official (2 Kings 12:10; 2 Chron. 24:11). Workers, including carpenters, masons, and smiths, are hired and paid directly from the funds deposited in the temple collection box (2 Kings 12:10-12; 2 Chron. 24:12-13). Presumably these funds include the three types of revenues specified by Joash: the annual tax, personal vows, and freewill offerings (2 Kings 12:4). (See 1 and 2 Chronicles - Page 33) Raymond Dillard: The Chronicler frequently draws parallels between the tabernacle and the first temple. The joyous, unfettered giving of the wilderness community (Exod 36:4–7) was repeated in the history of the first temple (1 Chr 29:1–9; 2 Chr 24:9–10); for the Chronicler this spirit of joyous giving was of homiletical relevance to encourage a similar attitude toward the second temple in his own day. (See 2 Chronicles, Volume 15 - Page 187) 2 Chronicles 24:10 All the officers and all the people rejoiced and brought in their levies and dropped them into the chest until they had finished. rejoiced: 1Ch 29:9 Isa 64:5 Ac 2:45-47 2Co 8:2 2Co 9:7 Related Passages: 2 Corinthians 8:2 that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality. 2 Corinthians 9:7 Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. JOYFUL GIVERS This information is not in the account in 2 Kings 12. All the officers and all the people rejoiced - This records the remarkable response to the proclamation of verse 9 and shows that the restoration effort seems to have gained full national momentum. Note the repetition of “all” is intentional. All leaders (officers) and all citizens (the people) responded together. The people did not give under compulsion or fear of enforcement but gave with rejoicing. And brought in their levies - They followed through on their reaction of rejoicing with tangible action. The word levies points back to the Mosaic requirement. The people were not improvising generosity; they were responding obediently to what God had already prescribed. God’s people rejoiced to do what God required. and dropped them into the chest until they had finished - The act of dropping money into the chest emphasizes their personal participation and visible transparency. Each giver could see where the money went. This restored confidence that offerings would be used faithfully. This passage shows that when God’s Word is clearly proclaimed and faithfully administered, His people respond with joyful, united, and sustained obedience. Spurgeon -See the influence of one man. One man can sway a state. One man can check sin. One man can be the head of a host who shall serve God, and honour his name. Bob Utley - This verse is surprising because in 2 Chr. 24:18 the people revert to Ba'al worship. Either there was a group of faithful followers all along or the whole population was religiously fickle. Warren Wiersbe Jehoiada and King Joash would lead the people in repairing the temple so that they had a fine place for worshipping the Lord. The godly people in Judah must have rejoiced that an obedient descendant of David was on the throne. What they didn’t know was that Joash’s faith was shallow, and that he obeyed God only to please Jehoiada. Joash was an excellent follower but not a good leader. When Jehoiada died, Joash went his own way and disobeyed the Lord. 2 Chronicles 24:11 It came about whenever the chest was brought in to the king’s officer by the Levites, and when they saw that there was much money, then the king’s scribe and the chief priest’s officer would come, empty the chest, take it, and return it to its place. Thus they did daily and collected much money. at what time: 2Ki 12:10-12 Thus they did: 1Co 16:2 Related Passages: 2 Kings 12:10 When they saw that there was much money in the chest, the king’s scribe and the high priest came up and tied it in bags and counted the money which was found in the house of the LORD. It came about whenever - Whenever indicates an established routine, not an occasional or improvised action. The system was designed to function smoothly as often as needed. the chest was brought in to the king’s officer by the Levites, and when they saw that there was much money, then the king’s scribe and the chief priest’s officer would come, empty the chest, take it, and return it to its place - Note this layered oversight (Levites, kings officer, king's scribe, chief priest's officer) ensured that no single individual or group controlled the funds. Civil authority and priestly authority worked together, reinforcing transparency and preventing misuse. Much money - When the chest contained “much money,” officials emptied it openly, secured the contents and returned the chest immediately. The chest was never left unattended or privately handled. This visible integrity was crucial in rebuilding public trust. Bob Utley - The large amount of money collected in the chest was not tallied nor dispensed by the Levites but by several special leaders only -- King's scribe and High Priest's officer Thus they did daily and collected much money The word “daily” highlights consistency and diligence. Faithfulness was not occasional—it was habitual. The system did not depend on exceptional moments but on ordinary obedience repeated over time. The result of this procedure was that they collected much money. In short, when giving is handled openly, jointly, and consistently, God’s people respond with sustained generosity, and God’s work advances powerfully. Warren Wiersbe Joash didn’t ignore the priesthood in this project, for the counting and distributing of the money was handled jointly by representatives of the king and the high priest (v. 10). Without realizing it, Joash was following Paul’s principle of involving the people and making sure everything was kept open and aboveboard (2 Cor. 8:16–24). The workers were so honest and faithful that nobody kept records of the income and expenditures, a fact that may have upset the royal auditors. The only project they didn’t include was replacing the gold and silver utensils that had been stolen from the temple (2 Chron. 24:7), but enough money was left over to take care of that need (2 Chron. 24:14). Believers today know that the Lord doesn’t live in church buildings or in any other kind of building (John 4:23–24; Acts 7:48–50; 17:24), but this doesn’t mean that it’s wrong to dedicate structures to His service and glory. The early churches didn’t have their own buildings but met in homes and in accessible public places such as the temple in Jerusalem. It wasn’t until the fourth century that the law permitted them to construct and meet in their own buildings. Some of the saints today oppose church buildings and say they’re a waste of God’s money, while others almost worship their buildings and get their priorities confused. Campbell Morgan clarifies the issue with this warning: Whereas the house of God today is no longer material but spiritual, the material is still a very real symbol of the spiritual. When the Church of God in any place in any locality is careless about the material place of assembly, the place of its worship and its work, it is a sign and evidence that its life is at a low ebb. I recall preaching one Sunday evening to a congregation that met in a church building that was in such disrepair that it couldn’t help but embarrass the members and the visitors they brought. It was doubtful that any of the members lived in houses in that condition (Hag. 1:1–6). I asked one of the church leaders why they didn’t fix things up, and he replied somewhat sarcastically, “Oh, most of our budget has to go to foreign missions. And do you know what the missionaries do with the money we send them? They fix their buildings!” It wasn’t a matter of either home or foreign but of balance. As Dr. Oswald J. Smith used to say, “The light that shines the farthest will shine the brightest at home.” The executive director of a foreign mission ministry told me, “It took me ten years to learn that Acts 1:8 didn’t use the word or but the word and. The Lord doesn’t tear things down at home in order to build things up overseas.” Blessed are the balanced! Walton - shared custody of funds between king and priests. The sharing of custody for funds used in temple restorations is attested in the records of Assyrian king Esarhaddon (seventh century). Here also there are accusations on both sides regarding who is responsible for the delay in the project..(IVP Background Commentary - OT - page 445) 2 Chronicles 24:12 The king and Jehoiada gave it to those who did the work of the service of the house of the LORD; and they hired masons and carpenters to restore the house of the LORD, and also workers in iron and bronze to repair the house of the LORD. gave it to such: 2Ch 34:9-11 masons: 1Ki 5:15 Related Passages: 2 Kings 12:11-12 They gave the money which was weighed out into the hands of those who did the work, who had the oversight of the house of the LORD; and they paid it out to the carpenters and the builders who worked on the house of the LORD; 12 and to the masons and the stonecutters, and for buying timber and hewn stone to repair the damages to the house of the LORD, and for all that was laid out for the house to repair it. RESOURCES BEGIN TO YIELD RESULTS The king and Jehoiada - The verse begins by naming Joash and Jehoiada together is deliberate for it shows unity between royal authority and priestly authority. This shows unified leadership faithfully channeling God’s provision into skilled labor, resulting in the thorough restoration of the house of the LORD. Gave it to those who did the work of the service of the house of the LORD - Note the funds were given not to intermediaries, not to administrators for personal discretion, but directly to responsible overseers. And they hired masons and carpenters to restore (chadash) the house of the LORD, and also workers in iron and bronze to repair the house of the LORD - The repeated phrase “to restore...repair the house of the LORD” underscores the goal. John Walton - repair crew. The regular maintenance of the temple complex was the responsibility of the “workmen in charge of the temple.” Major repairs had to be contracted out to skilled workers. The listing of these skilled laborers is typical of contemporary Assyrian records. (IVP Background Commentary - OT - page 445) 2 Chronicles 24:13 So the workmen labored, and the repair work progressed in their hands, and they restored the house of God according to its specifications and strengthened it. in his state: 1Ch 22:5 Hag 2:3 Mk 13:1,2 SUCCESSFUL EXECUTION OF TEMPLE RESTORATION So the workmen labored, and the repair work progressed in their hands, and they restored the house of God according to its specifications and strengthened it - This verse shows that when God’s provision is matched by faithful labor and obedience to His design, restoration is effective, enduring, and God-honoring. Bob Utley - "according to its specifications" This meant the guidelines from King David and King Solomon. J.A. Thompson: The “original design” came from God (1 Chr 28:11-19), and the reformers did not want to try to improve on it. The diligence of the workers further reveals the celebratory atmosphere of this revival. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Joseph Parker - The life tabernacle is a wondrous building; there is room for workers of all kinds in the uprearing of its mysterious and glorious walls. If we cannot do the greatest work, we may do the least; our heaven will come out of the realization of the fact that it was God’s tabernacle we were building, and under God’s blessing that we were working. John Walton - nature of the work. It appears that the skilled workers restored the temple to its original foundations. The skilled workers were carpenters, builders, masons and stonecutters. The term for “builder” was used for both skilled and unskilled laborers who worked primarily with mudbrick. The carpenter was responsible for all of the wood items in construction, including the roof, door, window and stair fittings, and various cultic objects in the temple. The mason/stonecutter quarried the stones from natural caves or drove shafts in the hillside. Then the stones were cut and fitted into place. It will be remembered that Solomon contracted Phoenician craftsmen to build the temple. It is not expressly stated that foreign workers were used to refurbish the temple during the reign of Joash.(IVP Background Commentary - OT - page 445) 2 Chronicles 24:14 When they had finished, they brought the rest of the money before the king and Jehoiada; and it was made into utensils for the house of the LORD, utensils for the service and the burnt offering, and pans and utensils of gold and silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada. utensils of the house, 2Ki 12:13,14 utensils for the service: 1Ki 7:50 to offer withal: or, pestils, Pr 27:22 And they offered: Ex 29:38-42 Nu 28:2-29:40 all the days: 2Ch 24:2 Related Passages: 2 Kings 12:13-14 But there were not made for the house of the LORD silver cups, snuffers, bowls, trumpets, any vessels of gold, or vessels of silver from the money which was brought into the house of the LORD; 14 for they gave that to those who did the work, and with it they repaired the house of the LORD. FINAL STAGE OF TEMPLE RESTORATION This verse describes the final stage of the temple restoration and highlights the return of full, proper worship once structural repair was complete. When they had finished, they brought the rest of the money before the king and Jehoiada First the temple was repaired and strengthened (v. 13) then surplus funds were addressed. The utensils were made from remaining funds, not from money originally designated for repairs. This directly explains and harmonizes with 2 Kings 12:13, which states that no vessels were made during the repair phase. The surplus money was brought before the king and Jehoiada, highlighting shared accountability between royal and priestly authority. and it was made into utensils for the house of the LORD, utensils for the service and the burnt offering, and pans and utensils of gold and silver - The list of utensils shows that the goal was functional worship, not decoration. These items were necessary for sacrifices, offerings, and daily temple ministry. Bob Utley - Apparently most of the sacred utensils had been stolen and taken to the temple of Ba'al in Jerusalem (cf. 2 Chr. 23:17; 24:7). And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada - The verse ends with worship, not construction. Continuous burnt offerings signal restored covenant faithfulness, ongoing devotion, not a one-time event and stability during the lifetime of Jehoiada. The phrase “all the days of Jehoiada” quietly anticipates later tragedy. As long as godly leadership remained, worship continued faithfully. TSK - It appears from this, that the daily morning and evening sacrifices had been previously intermitted; and that they were again neglected after the death of Jehoiada. J.A. Thompson: The workers’ integrity was such that they could be relied on to use only what was needed for the job. As the Chronicler informs us, they finished their work considerably under budget. The reference to the regular burnt offerings is intended as an indication that there was full cultic faithfulness throughout Jehoiada’s lifetime. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Raymond Dillard: “As long as Jehoiada lived” (v 14). These words form an inclusio with 24:2. They reflect the regular practice of the Chronicler to use chronological notes to divide the accounts of individual reigns into good and bad periods; the transition to the record of Joash’s apostasy begins with the similar notice at the beginning of v 15. (See 2 Chronicles, Volume 15 - Page 214) John Walton - articles for the temple. The cultic vessels mentioned here were made by Solomon’s craftsmen (1 Kings 7:50) and were distinct from those made by the Phoenicians (1 Kings 7:13–47). They became booty for Nebuchadnezzar II during his capture of Jerusalem more than two centuries after Joash. The terms are best described as “vessels for the service and for the burnt offering, bowls and gold and silver vessels.”.(IVP Background Commentary - OT - page 445) 2 Chronicles 24:15 Now when Jehoiada reached a ripe old age he died; he was one hundred and thirty years old at his death. reached a ripe old age he diedGe 15:15 25:8 1Ch 23:1 Job 5:26 Ps 91:16 an hundred: Ge 47:9 Ps 90:10 PASSING OF JOASH'S "SPIRITUAL STABILIZER" NOTE: 2 Chronicles 24:15-16 is not recorded in 2 Kings 12. This marks not just the death of a man, but the approaching end of a spiritual era in Judah. Now when Jehoiada reached a ripe old age he died he was one hundred and thirty years old at his death The Chronicler draws attention to the extraordinary age of Jehoiada. This is exceptional even by Old Testament standards. This verse functions as a hinge point in the narrative. Up to this moment for Joash honored the LORD, restored the temple, establish regular worship. But the Chronicler intentionally pauses here, because everything that follows is shaped by this death. The repeated refrain earlier—“all the days of Jehoiada”—now comes into sharp focus. This verse prepares the reader to see that Joash’s obedience was externally supported rather than internally secured. Jehoiada’s long life delayed the consequences of Joash’s shallow roots, but it did not eliminate them. His death will expose whether Joash’s devotion was learned behavior or settled conviction. Bob Utley - Death was not seen as an enemy. The time of death was the concern. Life taken early, violently or by sickness, was seen as the problem.
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Utley - This shows the problem of faithless counselors and the people's devotion to Ba'al (cf. 2 Kgs. 12:3) Joash listened to them, as he had previously listened to Jehoiada. It shows his weak personality. Warren Wiersbe when Jehoiada passed off the scene, King Joash showed his true colors and abandoned the faith. His apostasy wasn’t the fault of Jehoiada, for the high priest had faithfully taught Joash the Scriptures. The problem was Joash’s shallow faith and his desire to please the leaders of the land, “the officials of Judah” who visited Joash and asked him to be more lenient in matters of religion (24:17–18). He relented, and once again idolatry moved into Judah and Jerusalem.
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Utley - Again, the Chronicler asserts that judgment came because of disobedience to YHWH's covenant. YHWH wanted to bless His people as a witness to the world but because of the curses involved in "the two ways" (cf. Leviticus 26; Deuteronomy 28; 30; Psalm 1; Proverbs 1), only judgment was seen. The Chronicler saw all history in YHWH's hand. Judgment (temporal) was meant to turn His people back to Him (cf. 2 Chr. 24:19). SPECIAL TOPIC: APOSTASY ESV Study Bible (borrow) has an interesting comment - Throughout 2 Chronicles, the religious character of a king can be readily gauged by his attitude toward the temple, and this is most evident in the case of Joash: in his faithful period, he is devoted to the restoration of the temple (vv. 4, 5, 12), but in his apostasy, he abandons it for idolatry (v. 18). Warren Wiersbe Joash’s apostasy was a sin of willful rebellion against God, for the king knew what the law of Moses taught about idolatry. But it was also a sin of ingratitude for all that Jehoiada had done for him. Jehoiada and his wife had saved the king’s life! The high priest had taught him the truth of God’s Word and had stood at Joash’s side as he learned how to govern the people. But the king had never taken the truth into his heart and allowed it to take root. The soil of his heart was shallow and he had obeyed God’s law only because his mentor was watching. He even took wealth from the very temple he had repaired and gave it to a pagan king for ransom! Spurgeon -Or, “Asherah and idols.” The word is mistakenly translated “groves.” These were certain horrible and disgusting emblems of the heathen goddess Ashtaroth, or Astarte: “They served Asherah and idols.” J.A. Thompson: It is evident that despite Jehoiada’s restraining influence, the Asherah poles and idols continued to be served. A common story in Israel and elsewhere is that despite religious reforms directed from the top by a leader or leaders, popular forms of religion linger on and break out again when restraints are lifted. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) John Walton - The Asherah poles were apparently man-made objects and often were situated near trees (see Jer 17:2), although they may have actually been living trees on occasion (see Deut 16:21). The Asherah cult object symbolized the goddess herself. The poles were often associated with the image of the goddess, which was a separate item altogether. For more information see comment on 2 Kings 13:6. (IVP Background Commentary - OT - page 446) Abandoned (forsook, left) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) 'AZAB IN KINGS AND CHRONICLES - 1 Ki. 6:13; 1 Ki. 8:57; 1 Ki. 9:9; 1 Ki. 11:33; 1 Ki. 12:8; 1 Ki. 12:13; 1 Ki. 14:10; 1 Ki. 18:18; 1 Ki. 19:10; 1 Ki. 19:14; 1 Ki. 19:20; 1 Ki. 21:21; 2 Ki. 2:2; 2 Ki. 2:4; 2 Ki. 2:6; 2 Ki. 4:30; 2 Ki. 7:7; 2 Ki. 8:6; 2 Ki. 9:8; 2 Ki. 14:26; 2 Ki. 17:16; 2 Ki. 21:22; 2 Ki. 22:17; 1 Chr. 10:7; 1 Chr. 14:12; 1 Chr. 16:37; 1 Chr. 28:9; 1 Chr. 28:20; 2 Chr. 7:19; 2 Chr. 7:22; 2 Chr. 10:8; 2 Chr. 10:13; 2 Chr. 11:14; 2 Chr. 12:1; 2 Chr. 12:5; 2 Chr. 13:10; 2 Chr. 13:11; 2 Chr. 15:2; 2 Chr. 21:10; 2 Chr. 24:18; 2 Chr. 24:20; 2 Chr. 24:24; 2 Chr. 24:25; 2 Chr. 28:6; 2 Chr. 28:14; 2 Chr. 29:6; 2 Chr. 32:31; 2 Chr. 34:25; To abandon, reject, desert or leave a former association (1Ki 18:18). Abandoned, deserted or rejected, forsaken (Isa 6:12; 10:14; 17:2, 9; 54:6; 60:15; 62:4; Jer 4:29; Zep 2:4). In Pr 28:13 the writer urges the path of forsaking transgressions. God issued a similar merciful plea in Isaiah 55… Let the wicked forsake ('azab) his way and the unrighteous man his thoughts; and let him return to the Lord, and He will have compassion (racham) on him, and to our God, For He will abundantly pardon. (Is 55:7) 2 Chronicles 24:19 Yet He sent prophets to them to bring them back to the LORD; though they testified against them, they would not listen. Yet he sent: 2Ch 36:15,16 2Ki 17:13-15 Ne 9:26 Jer 7:25,26 25:4,5 26:5 44:4,5 Lu 11:47-51 16:31 20:9-15 but they would: Ps 95:7,8 Isa 28:23 42:23 51:4 55:3 Mt 13:9,15,16 ASTONISHING DIVINE PATIENCE AND MERCY OF YAHWEH Yet - A mercy filled term of contrast - The word “yet” is crucial for signals the striking contrast that despite rebellion, God gives mercy and grace. He sent prophets to them to bring them back to the LORD - Note God's way - mercy before judgment! Prophets were not sent to condemn first, but to call the people back. This reflects a consistent biblical pattern—warning precedes wrath. The purpose of the prophetic message was restoration, not humiliation. Bob Utley - "He sent prophets" Prophets, their message, and their writings were very important to the Chronicler! YHWH had not abandoned His people. They just would not listen (cf. Isa. 6:9-13). Though they testified against them The prophets did not soften the message. “Testified against them” implies clear identification of sin, public confrontation and clear covenantal warning. True prophetic ministry is not vague encouragement; it is truth spoken in love, naming sin and calling for repentance. they would not listen - This final clause is devastating. Judah’s refusal to listen shows that the issue was not lack of information but lack of transformation. The problem was not unclear messaging but stopped up ears. The root issue was hardened hearts. When they rejected the prophets, they rejected Yahweh who sent them. Persistent rejection of God’s warnings leads inevitably to judgment, not because God is harsh, but because repentance is refused. God spoke repeatedly. Judah refused repeatedly. The responsibility lies squarely with the hearers. 🙏 THOUGHT - How do we as believers today apply this truth today, for we do not have prophets in the Old Testament sense? Let me suggest that we do have prophets (prophetes) in the sense of those who speak forth God's Word from pulpits and teaching platforms. And Paul gives us two commands we should heed "Do not quench (present imperative with a negative = stop doing this or do not begin -- see our need to depend on the Holy Spirit to obey) the Spirit. Do not despise (present imperative with a negative = stop doing this or do not begin -- see our need to depend on the Holy Spirit to obey) prophetic utterances." (1Th 5:19-20+) How do we quench God's Spirit? When we despise prophetic utterances, God's Word, spoken through those He had raised up. I would propose that even when we read the Word of God in our quiet time in the morning (you do have a quiet time don't you?), we are not just to HEAR it but to HEED it, and enabled by His Spirit, become DOERS of what we have heard lest we delude ourselves like King Joash! (Jas 1:22+) Frederick Mabie: Despite his anger at the rapid abandonment of covenantal faithfulness by Joash and the Judeans, God emphatically demonstrated his love, patience, and grace for his covenantal people by repeatedly sending prophets to proclaim his word to urge the people to return to God in obedience. The summary of God’s (unsuccessful) efforts to bring his people back to himself is reminiscent of the closing verses of Chronicles reflecting on the tragedy of the exile: “The Lord, the God of their fathers, sent word to them through his messengers again and again, because he had pity on his people and on his dwelling place. But they mocked God’s messengers, despised his words and scoffed at his prophets until the wrath of the Lord was aroused against his people and there was no remedy.” (2Ch 36:15-18) (See 1 and 2 Chronicles)
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Utley - 24:23-26 These verses record how the curse of 2 Chr. 24:22 was fulfilled. the Syrians invaded with a small force killed all officials (same title as 2 Chr. 24:17) took all the spoil of Jerusalem to Damascus (cf. 2 Kgs. 12:18) Joash was sickened or wounded (NIDOTTE, vol. 2, p. 142, #6) Joash's foreign servants (2 Chr. 24:26; names different in 2 Kgs. 12:21) "conspired" against him and killed him ("beware of foreigners" was surely a concern of the small post-exilic Judah of the Chronicler's day) he was not buried in the royal tombs 2 Chronicles 24:24 Indeed the army of the Arameans came with a small number of men; yet the LORD delivered a very great army into their hands, because they had forsaken the LORD, the God of their fathers. Thus they executed judgment on Joash. came: Lev 26:8,37 De 32:30 Isa 30:17 Jer 37:10 delivered: 2Ch 16:8,9 20:11,12 Lev 26:25 De 28:25,48 Because: 2Ch 22:8 Isa 10:5,6 13:5 Hab 1:12 GOD HEARS THE CRY OF ZECHARIAH Indeed the army of the Arameans came with a small number of men Humanly speaking, Judah should not have lost. The invaders were numerically inferior, yet they triumphed decisively. The Chronicler highlights this imbalance to make a point: victory and defeat are not determined by numbers but by allegiance to the LORD. This echoes a repeated biblical principle: “The LORD does not deliver by sword or by spear; for the battle is the LORD’s” (cf. 1 Sam 17:47). “One of you puts to flight a thousand”—but only when the LORD fights for you (cf. Deut 32:30). Yet (term of contrast) the LORD delivered a very great army into their hands The subject of the verb is the LORD. Note the contrast brought out by the conjunction YET -- This was not Aramean superiority BUT divine judgment. Judah’s army is described as “very great”, underscoring the irony that a strong army is helpless when God withdraws His protection and/or strengthens the enemy army. Because (term of explanation) they had forsaken ('azab; LXX - egkataleipo = left) the LORD, the God of their fathers - Joash had forsaken Yahweh after the death of Jehoiada. The result of forsaking of Yahweh was that he tolerated idolatry, rejected prophetic warnings and even sanctioned the murder of Zechariah, Jehoiada’s son (2 Chr 24:20–22). Think about this for a moment. As a child who was likely raised in the same household? Very likely there were almost like brothers growing up. This shows what can happen when one forsakes God and their heart grows cold and hard! MESSAGE? Beloved, don't neglect daily reading of the Word of God! To forsake ('azab; LXX - egkataleipo) the LORD is covenant language and signals a rejection of the God Who redeemed Israel, Who preserved them as a nation, and Who even preserved an heir to fulfill the Davidic Covenant. Thus the Chronicler consistently teaches that apostasy invites discipline. Past faithfulness does not cancel present rebellion Thus they executed judgment on Joash This is a striking phrase because the Arameans become agents of divine justice. The Hebrew concept is judicial, not accidental for God used foreign nations as His instruments when His people refused His word (Assyrians will defeat Israel in 722BC and Babylonians will defeat Judah in 586 BC). What irony! Joash, once preserved by God as a child-king, assuring presevation of the line of Messiah through the Davidic Covenant, now stands exposed without divine protection. John Walton - war with Aram. In the last decades of the ninth century the Aramean kingdom of Damascus was relieved of Assyrian pressures and was able to assert its influence south and west into Judah (see comment on 2 Kings 10:32). There was an attack on Gath (probably Gittaim in the northern Shephelah, not Philistine Gath), which posed a direct threat on Jerusalem (see 2 Kings 12:18). The Aramean king at this time was Hazael (see comment on 2 Kings 8:8), who ruled from 843 B.C. to near the end of the ninth century. (IVP Background Commentary - OT - page 446) 2 Chronicles 24:25 When they had departed from him (for they left him very sick), his own servants conspired against him because of the blood of the son of Jehoiada the priest, and murdered him on his bed. So he died, and they buried him in the city of David, but they did not bury him in the tombs of the kings. AMP When they left Joash (for they left him very ill), his own servants conspired against him because of the blood of the son of Jehoiada the priest, and they murdered him on his bed. So he died, and they buried him in the City of David, but they did not bury him in the tombs of the kings. CSB When the Arameans saw that Joash had many wounds, they left him. His servants conspired against him, and killed him on his bed, because he had shed the blood of the sons of the priest Jehoiada. So he died, and they buried him in the city of David, but they did not bury him in the tombs of the kings. CEV Joash was severely wounded during the battle, and as soon as the Syrians left Judah, two of his officials, Zabad and Jehozabad, decided to revenge the death of Zechariah. They plotted and killed Joash while he was in bed, recovering from his wounds. Joash was buried in Jerusalem, but not in the royal tombs. EXB When the Arameans left, Joash was badly wounded. His own ·officers [officials] made plans against him because ·he had killed [ of the shed blood of] Zechariah son of Jehoiada the priest. So they ·killed [murdered] Joash in his own bed. He died and was buried in the City of David [ Jerusalem] but not in the ·graves [tombs] of the kings. When they had departed from him: 2Ch 21:16,18,19 22:6 his own servants: 2Ki 12:20 14:19,20 the blood: 2Ch 24:21,22 Ps 10:14 Rev 16:6 not: 2Ch 24:16 21:20 28:27 CONSPIRACY OF SERVANTS BECAUSE OF BLOOD OF ZECHARIAH Cyril
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Utley - "murdered him on his bed" It is hard to reconcile the account here with the parallel in 2 Kgs. 12:20. See John H. Walton and D. Brent Sandy, The Lost World of Scripture, which documents how oral cultures passed down their traditions. Here, it seems to be two written sources which differ.
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Utley - Zabad This person is called "Jozacar" in 2Ki 12:21. Ammonites... Moabites — Biblically, Ammon and Moab are descended from Lot’s incest (Genesis 19:30–38), were often enemies of Israel and were associated with idolatry and moral corruption. The Law stated “No Ammonite or Moabite shall enter the assembly of the LORD… because they did not meet you with bread and water… and because they hired Balaam against you.” (Deut 23:3–4) Yet here, sons of women from those nations become the instruments of judgment against a Davidic king who had betrayed the covenant. The message is unmistakable that when covenant privilege is despised, God may judge His people through those once considered outsiders. There is a tragic reversal running through the chapter A TRAGIC REVERSAL Earlier in Joash’s life End of Joash’s life Protected by a faithful priest Killed by conspirators Surrounded by godly counsel Influenced by apostates Preserver of the temple Profaner of the covenant Beneficiary of grace Object of judgment Spiritual heritage does not guarantee spiritual fidelity. Privilege rejected invites judgment—sometimes from unexpected hands. Joash’s story warns that faith borrowed from godly mentors must become personal faith, that external reform without inward loyalty will not last and that God’s justice may come from places we least expect Andrew Hill: According to the Chronicler, Joash’s officials conspire against him in retaliation for the murder of Zechariah (24:25b). Interestingly, the writer is careful to note that prominent among the conspirators are Zabad and Jehozabad – both sons of non-Hebrew women (24:26). It is as if the Chronicler seeks to emphasize the irony of the situation since these “mixed-blood” Israelites have a greater sense of justice than the king and citizens of Judah. 2 Chronicles 24:27 As to his sons and the many oracles against him and the rebuilding of the house of God, behold, they are written in the treatise of the Book of the Kings. Then Amaziah his son became king in his place. many oracles: 2Ki 12:18 rebuilding 2Ch 24:13 story: or, commentary, 2Ch 9:29 16:11 20:34 Amaziah: 2Ch 25:1 2Ki 12:21 1Ch 3:12 MANY ORACLES AGAINST JOASH-WOE! As to his sons The plural “sons” indicates that Joash had more than one son, even though only Amaziah succeeded him. This subtly reminds the reader that dynastic continuity did not equal spiritual faithfulness. The Chronicler is not interested in cataloging all the sons, but in highlighting the moral and theological outcome of Joash’s reign. And the many oracles against him “Oracles” refers to prophetic pronouncements, not private opinions. These oracles were judgments, not blessings. They arose especially from Joash’s apostasy after Jehoiada’s death and his murder of Zechariah the priest (2 Chr 24:20–22). And the rebuilding of the house of God This phrase intentionally holds together two contrasting realities, first that Joash helped restore the Temple and second that Joash later abandoned the God of the Temple. The Chronicler often does this showing that external reform without enduring heart loyalty is exposed as insufficient. In short, and to put it bluntly, the Temple was repaired, but the king’s heart was not. Behold, they are written in the treatise of the Book of the Kings This does not refer to our canonical 1–2 Kings directly, but to an official royal chronicle or historical record used as a source. Chronicles is not repeating history mechanically; it is interpreting history spiritually. Many oracles refer to threatening prophecies against him as described in 2Ch 24:19, 20. Then Amaziah his son became king in his place - This transition is deliberately understated because succession does not imply approval. Amaziah will begin well but repeat Joash’s fatal pattern (2 Chr 25). Chronicles repeatedly warns that a godly start does not guarantee a godly finish. PAUL APPLE - DEVOTIONAL QUESTIONS: 1) How could a leader degenerate so quickly from a privileged disciple of a godly priest to a treacherous apostate killer of God’s prophet? 2) Are we sensitive today to the warnings provided to us by the Holy Spirit? 3) How can we make sure that our Christian giving is voluntary and not coercive? 4) What are some of the points of irony that you see in this passage? QUOTES FOR REFLECTION: Iain Duguid: To whom do we look for advice? The first part of Joash’s reign illustrates the positive value of good mentors, whose experience and knowledge of God’s Word provide guidance without taking control. Paul has this stance as he writes to the younger Timothy, concerned for his well-being and that of the church he serves (cf. 1 Tim. 1:2, 18–19; 2 Tim. 1:2–7). This contrasts with Joash’s later acceptance of the counsel of the “princes,” perhaps his own peers. Here we see an example of the all-toocommon looking for advice and teaching from those who will tell us what we want to hear (cf. Jer. 5:31; Mic. 2:6, 11; 2 Tim. 4:3–4). The lack of interest in being challenged is reflected in Joash’s angry response to Zechariah’s message. The drastic command to kill seems disproportionate to the general nature of the message and is an example of heated reaction when a criticism hits home or a wrongdoing is exposed that threatens the hearer’s self-perception, position, practices, or reputation. The message is publicly and vehemently denied (whether its truth is recognized internally or not) and the messenger derided and penalized. It is a clear sign of folly and self-deception to believe that, if the messenger is removed, the message can be forgotten. We see something similar in the angry response of the Nazareth congregation to Jesus’ use of Scripture (Luke 4:16–30), or of the leaders who instigated the crucifixion. Wise is the person who seeks and listens to friends and mentors who are lovingly honest (Prov. 27:6, 9). August Konkel: The Chronicler has cast the life of Joash into two periods that serve to explain why his life would end in Syrian domination and his own assassination. The whole is linked to the loss of the good counsel of Jehoiada. But the punishment does not come without the warnings of the prophets urging him to repent. The account as a whole serves as an alert to the Chronicler’s readers; it reminds them that judgment will not overtake them without warning. Disaster can be avoided by accepting responsibility and turning in repentance. August Konkel: Teaching Moral Values: It is very important for Christians to be mindful that the essence of moral behavior is internal motivation and not external control or influence. Joash becomes one of the most negative examples of turning opportunity into disaster. Faithfulness comes from an internal disposition; influence can help maintain a commitment, but it can never be a replacement for personal choice. The guidance and instruction of Jehoiada apparently did not transform the young king he tutored. Once the priest was no longer present, the forces of power and greed quickly took control. This is not to suggest that the efforts of Jehoiada proved of no value. They did preserve the dynasty of David and changed the course of political events. However, they did not have the effect that the priest desired; no amount of influence has the power to convert. Faith and choice of life values are a personal matter. Only by the grace of God can instruction and perseverance transform individuals to do what is right and good. Believers need to be faithful in doing and teaching what is right, but one must never presume that these have the power to bring others to do the same. Christians must remember these limitations in seeking to be a positive influence in their world. There is a tendency to change laws to coerce behavior deemed to be moral. Law does not have the power to create a moral society any more than the priest Jehoiada had in his time. The first priority for Christians is not the creation of law. . . The highest priority then must be instruction and a change of thinking. . . Such instruction will often be frustrated, just as that of the priest Jehoiada. But it still must be undertaken, with the knowledge that it will not be without results. The immediate outcome for Jehoiada and his family was tragic; but his story is not the end of the Chronicler’s story. In the story of the Chronicler, the work of Jehoiada was the means God provided for the continuity of the dynasty and the kingdom. The same will be true for those who are faithful in the work of God’s kingdom. Christians must pursue the work of a kingdom that is not of this world. Phil Winfield: Joash – The Boy King and Figurehead Reforms: Joash decided to repair the house of God (v.1). Joash decreed that the census taxes must resume (v.4-5). Joash decried the delay in the temple repairing process (v.5b-7). Joash devised an alternative plan for receiving the offerings (v:8-14). o It is was visible and encouraging (v.8-11). o It was diligently counted and administered (v.12-14). Reversals: Joash was indiscriminate in his choice of counsellor (v.17). Joash revealed that his heart was not loyal to God (v.18). Joash and his new counsellors rejected the merciful warnings of the prophets sent to him (v.19). Joash was filled with murderous rage at God’s messenger (v.20-21). Joash was disloyal to the God and to Jehoida who put him on the throne (v.22). Joash reaped what he sowed (v.23-27). What can we learn about leadership from Joash? A leader can borrow brains; he can even borrow wisdom. A leader can never borrow character A leader can never borrow conviction. A leader will be revealed by the counsellors he chooses. Once again show me how a man’s associates and friends are and I will tell you who he is. A leader that can’t be corrected shouldn’t be selected. A leader that will not be accountable is a leader that is destined to fall. A leader who has shifting loyalties will fall prey to disloyalty. A leader who has no principle other than doing what is necessary to stay in power is not a leader he/she is a figurehead, a puppet being controlled by winds of opinion. Geoffrey Kirkland: What’s the downward spiral of Joash’s life? What are the steps that led to his doom? 1. Alone (isolation) — lack of accountability, oversight, leadership, care, shepherding 2. Pride — people bowed down to him, praised him, revered/honored him >> and he LISTENED to them [their flattery fooled him!] 3. Indifferent (toward worship) — he abandoned the Temple, forsook Yahweh & His worship. 4. Idolatrous (wandering heart) — began to serve the Asherim & the Idols >> even w/ God’s discipline/wrath/ punishment 5. Stubborn/Brazen/Callous — God (!) sent prophets to them to bring them back (=repent). Steven