2 Crônicas 25
Bob Utley · Citado em PreceptAustin
2 Crônicas 25
Utley - "the Book of the Kings of Judah and Israel" This book did not survive. In other places this book is mentioned as the Book of the Kings of Judah the Book of the Kings of Israel but here, they are combined into one book. These records must be compilations of royal scribes through the history of Israel and Judah. Therefore, they were finally combined sometime during the post-exilic period. 2 Chronicles 25:27 From the time that Amaziah turned away from following the LORD they conspired against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. after the time: 2Ch 15:2 following: Heb. after made: Heb. conspired, 2Ch 24:25 2Ki 14:19 Lachish: Jos 10:31 Parallel Passage: 2 Kings 14:19+ They conspired against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. Map to Locate Lachish South & West of Jerusalem (ESV Study Bible) From the time that Amaziah turned away from following the LORD they conspired (cf 2Ki 12:20, 2Ki 14:19) against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there Lachish was 25-30 mi SW of Jerusalem (locate on map above). This is the second Judean king who was assassinated. Joash (Jehoash) of Judah, Amaziah's father, was the first assassinated Judean king murdered by his own servants in Jerusalem (2Ki 12:20–21; 2Chr 24:25–26) after the death of Jehoiada the priest, Joash turned from the LORD, tolerated idolatry, and even ordered the killing of Zechariah the son of Jehoiada. His assassination is presented as divine judgment as is that of Amaziah. This father–son pairing is striking because Judah normally had stable successions, unlike Israel—yet here both kings end their reigns by conspiracy and murder, tied in Chronicles to spiritual decline after initial faithfulness. NET NOTE Heb “and they conspired against him [with] a conspiracy in Jerusalem.” Walton - Lachish (Tell ed-Duweir) was a major fortress city in the Judahite Shephelah. It is not surprising that Amaziah went to this town, since it was in the line of defense surrounding Jerusalem. Both the Assyrians and the Babylonians captured Lachish in their invasions of Judah in the eighth and seventh centuries B.C. Located about thirty miles southwest of Jerusalem, the site covers some thirty acres. (IVP Background Commentary - OT - page 444) Andrew Hill: It is likely that Amaziah’s false worship is the catalyst that bonds a group of conspirators from Judah to plot Amaziah’s assassination for some fifteen years. It is unclear as to who these men of Judah are, but most likely it is a coalition of priests along with civil and military leaders similar to the one that elevated Joash to the throne of Judah. (First and Second Chronicles) Mark Boda: The conspiracy broke out within the court in Jerusalem, the center of his power, so he was forced to flee to one of his fortified cities guarding one of the key valleys between the coastal plain and Jerusalem. But there would be no fleeing the prophetic word, or he was killed there. (1-2 Chronicles) Knapp: Lachish was the first of the cities of Judah to adopt the idolatries of the kingdom of Israel (‘the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee,’ Micah 1:13), and it was natural for the idolatrous Amaziah to seek an asylum there.
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Utley - This shows a knowledge of Deuteronomy (i.e., Deut. 24:16) before Josiah found the book of the law in the house of the Lord. The Chronicler's writing shows he knew many OT books (see Introduction to 2 Chronicles, III., G.). The parallel shows this same allusion (cf. 2 Kgs. 14:6) and, like the Chronicler, simply quoted him. Kings is written earlier but still after the conquest of Jerusalem and the temple by Nebuchadnezzar the murder of Gedaliah the Babylonian appointed governor of Judah Just a theological note, this verse focuses on the spiritual responsibility of each individual (cf. Jer. 31:29,30; Ezekiel 18), but later in this chapter, several cities of Judah and 3,000 people are killed (2 Chr. 25:13) because of the sin of Amaziah. It is hard to balance these concepts (i.e., Deut. 5:9 vs. 7:9)! 2 Chronicles 25:5 Moreover, Amaziah assembled Judah and appointed them according to their fathers’ households under commanders of thousands and commanders of hundreds throughout Judah and Benjamin; and he took a census of those from twenty years old and upward and found them to be 300,000 choice men, able to go to war and handle spear and shield. commanders of thousands: Ex 18:25 1Sa 8:12 1Ch 13:1 27:1 from twenty years old: Nu 1:3 300,000 choice men: 2Ch 11:1 14:8 17:14-18 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:5-10 Related Passages: Numbers 1:3+ from twenty years old and upward, whoever is able to go out to war in Israel, you and Aaron shall number them by their armies. AMAZIAH GATHERS AVAILABLE SOLDIERS Note that 2Ch 25:12-16+ is not found in parallel section in 2 Kings 14. Moreover, Amaziah assembled Judah and appointed them according to their fathers’ households under commanders of thousands and commanders of hundreds throughout Judah and Benjamin; and he took a census of those from twenty years old and upward and found them to be 300,000 choice men, able to go to war and handle spear and shield. NET NOTE The Hebrew text uses the name “Judah” by metonymy here for the people of Judah. Bob Utley - This is a census for military purposes of war (i.e., 2 Chr. 14:8; 17:14-18; 26:11-13) against Edom. Josephus, Antiq. 9.1.1., says the battle was against three nations, "Amalekites, Edomites, and Gebalites." The inclusion of "Amalekites" might be a way to explain/excuse the slaughter of 2 Chr. 25:12. All Amalekites were to be killed. See EDOM AND ISRAEL Raymond Dillard: Twenty years old was the traditional age of enrollment (Exod 30:14; 38:26; Lev 27:3–5; Num 1; 1 Chr 27:23; 23:24; 2 Chr 31:17). The fact that Benjamin is included suggests that Judah continued to exercise hegemony in that region. (Borrow 2 Chronicles) Edom August Konkel: Amaziah’s interest in Edom was to gain control of the trade routes in Transjordan. Edom had gained its independence in the days of Joash (2 Chron 21:8- 10). Amaziah mustered his forces and appointed his commanders according to the ancestral clans, the typical way of gathering an army. The inclusion of Benjamin in the muster indicates that it was part of the territory of Judah at that time. (1 & 2 Chronicles) Bob Utley - "spear and shield" It was the king's responsibility to produce, store, and distribute arms in this period. Often lists of weaponry are mentioned. 2 Chr. 25:5; 11:12 shields (i.e., large shield, BDB 857 III, KB 1037) spears or lance (BDB 942) 2 Chr. 14:8 large shields (BDB 857 III) spears or lances (BDB 942) shields (BDB 171) bows (BDB 905) 2 Chr. 23:5 spears (BDB 333) large shields (BDB 171) bows (BDB 1020, KB 1522) 2 Chr. 26:14 shields (BDB 171, KB 545) spears (BDB 942) helmets (BDB 464) body armor (BDB 1056) bows (BDB 905) sling stones (BDB 6 construct BDB 887) Neh. 4:13 swords (BDB 352) spears (BDB 942) bows (BDB 905) See Roland deVaux, Ancient Israel, "Armaments," pp. 241-246. 2 Chronicles 25:6 He hired also 100,000 valiant warriors out of Israel for one hundred talents of silver. Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:5-10 AMAZIAH HIRES MERCENARIES TO BOLSTER ARMY He hired also 100,000 valiant warriors out of Israel for one hundred talents of silver These were mercenaries from the northern kingdom, specifically from Ephraim (2Ch 25:10). Amaziah’s army was significantly smaller than that of earlier kings such as Asa, who mustered 580,000 men, and Jehoshaphat, whose forces numbered 1,160,000. This relative weakness helps explain why Amaziah sought to supplement his troops by hiring mercenaries from the northern kingdom. He paid them one hundred talents of silver—an enormous sum, equal to 300,000 shekels, or roughly three shekels per soldier, slightly more than an ounce of silver each. NET NOTE talents - The Hebrew word כִּכַּר (kikar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg). Amaziah's decision was not merely a military calculation but a spiritual misstep. By hiring Israelite mercenaries, Amaziah effectively entered into a foreign alliance rather than relying wholly on the LORD for deliverance. What appeared to be prudent strategy revealed a subtle but serious lack of faith, substituting human resources for trust in God’s sufficiency. Amaziah thought in terms of numbers in order to determine power and chances of victory. John Schultz: Amaziah thought in terms of numbers in order to determine power and chances of victory. He must not have taken God into his calculations. He did not evince any of the faith of Jonathan, the son of King Saul, who attacked the Philistines single-handedly, and who said to his armor-bearer: “Come, let’s go over to the outpost of those uncircumcised fellows. Perhaps the Lord will act in our behalf. Nothing can hinder the Lord from saving, whether by many or by few.” Faith in the God of Israel played no role in Amaziah’s strategic planning; he wanted to be sure his numbers were up. (2 Chronicles) Bob Utley - "talents of silver" Apparently (i.e., from their actions in 2 Chr. 25:13) these Ephraimitic mercenaries were promised part of the spoils of the defeated army. John Walton -The use of mercenaries in ancient Near Eastern warfare was widespread. The Assyrians began to rely heavily on mercenaries by the reign of Tiglath-Pileser III (reigned 745–727 B.C.). Although mercenaries were experienced and well trained, their loyalty was often called into question when they did not get their pay in a timely fashion, or if they were fighting against a kindred foe. Ionian mercenaries left the Persian camp and fought for the Greeks at the Battle of Plataea during the Persian wars (480 B.C.). hundred talents of silver. The talent was the largest weight measure used in the Near East. It was comparable to three thousand shekels at Alalakh and Ugarit in Syria and in the Old Testament (Ex 38:25–6). One hundred talents of silver weighed about three and one quarter tons. Obviously this was the total amount spent hiring the mercenaries and comes to one talent of silver for each division. This is not exorbitant pay and was just “earnest money”—the real payoff would come in the plunder. (IVP Background Commentary - OT - page 446) 2 Chronicles 25:7 But a man of God came to him saying, “O king, do not let the army of Israel go with you, for the LORD is not with Israel nor with any of the sons of Ephraim. a man of God: 2Sa 12:1 1Ki 13:1 1Ti 6:11 2Ti 3:17 for the Lord: 2Ch 13:12 19:2 1Ki 12:28 Isa 28:1-3 Ho 5:13-15 9:13 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:5-10 Related Passages: 1 Kings 13:1 (MAN OF GOD = PROPHET) Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam was standing by the altar to burn incense. 1 Kings 17:18 (MAN OF GOD = PROPHET) So she said to Elijah, “What do I have to do with you, O man of God? You have come to me to bring my iniquity to remembrance and to put my son to death!” 2 Kings 1:9 (MAN OF GOD = PROPHET) Then the king sent to him a captain of fifty with his fifty. And he went up to him, and behold, he was sitting on the top of the hill. And he said to him, “O man of God, the king says, ‘Come down.’” GOD'S PROPHET WARNS OF TAKING ISRAELITES INTO WAR But a man of God - This is another name for a prophet, in this case an unnamed prophet. Bob Utley - Amaziah is confronted with a prophetic message which he obeyed (2 Chr. 25:7-10). This obedience brings victory. The king's idolatry will bring defeat. Both are from YHWH, not human forces! The post-exilic Chronicler (probably Ezra) is nervous of all foreign alliances. He chooses aspects of history to emphasize his theological concern. Came to him saying, “O king, do not let the army of Israel go with you - The prophet gives clear warning against taking forces of Israel into battle and the reason is explained in the next clause. For (term of explanation) the LORD is not with Israel nor with any of the sons of Ephraim - NET = "O king, the Israelite troops must not go with you, for the LORD is not with Israel or any of the Ephraimites." Ephraim was the dominant tribe of the Northern Kingdom and the home to Samaria, Israel’s capital. NET NOTE Heb “Israel, all the sons of Ephraim.” Raymond Dillard: A central theme in the Chronicler’s theology is the necessity of trusting God; all foreign alliances are repudiated as an implicit failure to rely on Yahweh alone (2Ch 16:2–9; 19:1–3; 20:15–17; 20:35–37; 32:7–8). Commonly associated with this rejection of alliances and reliance on Yahweh is the holy war theme of Yahweh’s fighting for the few against the many (13:3–18; 14:8–15; 1 Kgs 20:27; 1 Sam 14:6; Judg 7);” (Borrow 2 Chronicles) 2 Chronicles 25:8 “But if you do go, do it, be strong for the battle; yet God will bring you down before the enemy, for God has power to help and to bring down.” be strong: 2Ch 18:14 Ec 11:9 Isa 8:9,10 Joe 3:9-14 Mt 26:45 God has power: 2Ch 14:11 20:6 Judges 7:7 1Sa 14:6 Job 5:18 9:13 Ps 20:7 33:16-10 Ps 62:11 Ec 9:11, army, Heb. band, 2Ch 25:13,The Lord, 2Ch 1:12 De 8:18 Ps 24:1 Pr 10:22 Hag 2:8 Lu 18:29,30 Php 4:19 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:5-10 MAN OF GOD WARNING AMAZIAH But (term of contrast) if you do go, do it, be strong for the battle - The phrase signals defiance, not obedience. This is like saying “If you’re determined to ignore God, then at least understand what you’re walking into.” Be strong is ironic. Normally in Scripture, “be strong” means “the LORD will be with you.” Here, it’s the opposite and the very next line explains why. Yet (term of contrast) God will bring you down before the enemy, for God has power (koach; LXX - ischuo) to help (azar) and to bring down - NET = "Even if you go and fight bravely in battle, God will defeat you before the enemy. God is capable of helping or defeating." NLT says "If you let them go with your troops into battle, you will be defeated no matter how well you fight. God will overthrow you, for he has the power to help or to frustrate." What the prophet of God is saying is “If you insist on going to battle with your plan, go ahead. Fight bravely if you will. But understand that your courage and your hired strength will fail you, because your confidence is misplaced. God alone has the power to help or to bring down, and if you ignore His warning, He will ensure your defeat.” NET NOTE bring you down - Heb “cause you to stumble.” For (term of explanation) - What is the prophet explaining here? God has power to help and to bring down - What the prophet is saying is that victory or defeat are never determined merely by human effort, strength, or strategy, but by God’s sovereign will. This reminds me of Pr 21:31 which says "The horse is prepared for the day of battle, But victory belongs to the LORD." This statement is "two-edged." God will be Amaziah's help if he obeys the call to dismiss the 100,000. On the other hand if he disobeys the call to dismiss the 100,000, God will bring him down, effectively causing him to lose the battle. Amaziah has just been told to dismiss 100,000 Ephraimite soldiers—roughly a quarter of his fighting force and at great financial cost. From a human standpoint, that looks reckless and dangerous. There is another implication in this statment and it is that Amaziah need not fear losing a fourth of his army in sending the Ephraimite mercenaries home, for Yahweh “has the power to help. Power (03581) koah/koach means power, capacity or ability and thus speaks of power in the sense of the inherent potential to perform some function. Koah is the capacity to act and be able to produce. The Lord’s right hand is magnificent in strength (koah). Help (05826) 'azar means to protect, aid, help, succor, support, give material or nonmaterial encouragement. Azar often refers to aid in the form of military assistance and in many instances refers to help from Jehovah. See study of Jehovah Ezer: The LORD our Helper: 2 Chronicles 25:9 Amaziah said to the man of God, “But what shall we do for the hundred talents which I have given to the troops of Israel?” And the man of God answered, “The LORD has much more to give you than this.” Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:5-10 AMAZIAH WORRYING ABOUT COST OF DISMISSING ISRAELITES Amaziah said to the man of God, “But what shall we do for the hundred talents which I have given to the troops of Israel?” - Amaziah is concerned about the money paid the mercenaries if he dismisses them. And the man of God answered, “The LORD has much more to give you than this - The prophet is trying to encourage Amaziah to trust in the sufficiency of the LORD. John Newton wrote a hymn entitled Come My Soul (play beautiful vocal by Matt Foreman) and in one stanza he pens words that parallel our present passage... Thou art coming to a King, Large petitions with thee bring; For His grace and power are such, None can ever ask too much; None can ever ask too much. Andrew Hill: The expression “man of God” (2Ch 25:7) is often a title for a prophetic figure (e.g., 1Ki 13:1; 1Ki 17:18; 2Ki 1:9). This unnamed individual is one of two anonymous prophets who approach King Amaziah with a message from God. He heeds the instruction of the first but rejects the counsel of the second to his own demise (cf. 2Ch 25:15-16). At times God’s prophets remain unnamed so as to highlight the message rather than the messenger. The first prophet advises the king to reject the help of mercenaries form the kingdom of Israel because “the Lord is not with Israel” (2Ch 25:7). God’s abandonment of the kingdom of Israel for the persistent sin of idolatry related to the calf-cult of King Jeroboam I assures military failure. In other words, Judah’s association with Israel means that God will side with the Edomites against Amaziah. (First and Second Chronicles) How much will it cost me to be obedient? David
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Utley - "the troops" This refers to the mercenaries from Ephraim (2 Chr. 25:6). The phrase "the cities of Judah from Samaria to Beth-horon" is unusual. Beth-horon is about fifteen miles NW of Jerusalem but "Samaria" is the capital of Israel, much farther north; both are in Israel, not Judah. This does explain 2Ch 15:10 but the geography is uncertain. There is no "Samaria" near the border of Judah and Ephraim. Perhaps this verse means they left from Samaria and traveled to Beth-horon, where they destroyed and plundered villages while Amaziah was battling Edom. Raymond Dillard: No reason is offered for the anger and attack of the dismissed mercenaries. Presumably they had received at least a portion of the sum agreed upon (2Ch 25:6, 9). Perhaps the fact that they would not share in any spoil from the battle is the implicit reason. (Borrow 2 Chronicles) August Konkel: Samaria was a vastly superior power to the state of Judah. This is of no consequence in the thinking of the Chronicler, for the single criterion of success is faithfulness to God. However, when God is not fighting the battle, the outcome will depend on the power of the combatants. Amaziah utterly failed to appreciate his own weaknesses in this regard, particularly in the border that he shared with the north (2 Chron 25:13). He suffered the plundering of his border towns after he had paid the mercenaries their due. This is not presented by the Chronicler as a theological judgment. It is more an evidence of Amaziah’s failure to recognize his vulnerability in the shadow of his much more powerful neighbor. (1 & 2 Chronicles) Mark Boda: Amaziah’s move against the northern kingdom appears to be an act of revenge for the violent actions of the northern mercenaries (25:13). (1-2 Chronicles) 2 Chronicles 25:14 Now after Amaziah came from slaughtering the Edomites, he brought the gods of the sons of Seir, set them up as his gods, bowed down before them and burned incense to them. he brought: 2Ch 28:23 Isa 44:19 his gods: Ex 20:3-5 De 7:5,25 2Sa 5:21 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:12-16 Related Passages: Exodus 20:3-4+ You shall have no other gods before Me. 4“You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. Deuteronomy 7:5+ (NOTE THE 4 ACTIONS AGAINST IDOLS) “But thus you shall do to them: you shall tear down their altars, and smash their sacred pillars, and hew down their Asherim, and burn their graven images with fire. Deuteronomy 12:2+ “You shall utterly destroy all the places where the nations whom you shall dispossess serve their gods, on the high mountains and on the hills and under every green tree. AMAZIAH'S BIG MISTAKE: BRINGING BACK IDOLS! Now after Amaziah came from slaughtering the Edomites, he brought the gods of the sons of Seir - This was his second mistake, to bring these idols back to Jerusalem God's holy city! You ask, what was his first mistake and crucial point of disobedience? He failed to obey the clear instructions in Deuteronomy (given to Israel before they entered the Promised Land literally filled with IDOLS!) spelled out in Dt 7:5+ and Dt 12:2+. 🙏 THOUGHT - Amaziah's biggest mistake was leaving a foot in the door (so to speak), in a sense making provision for the lust of his flesh (Ro 13:14+). He failed to annihilate and exterminate the vermin of idolatry! What is fascinating is that the Bible frequently links IDOLATRY with IMMORALITY, and Paul gives us the cure - don't bring the gods into your home (via the internet, ipad, iphone) to allow yourself to be tempted! You will fall! Instead "by the Spirit be putting to death (present tense - continually) the deeds of the body, you will live." (Ro 8:13+). Kill idolatry/immorality! Kill sin lest it be killing you! At the very least Amaziah should have turned and run obeying Paul's command to "Flee (present imperative see our need to depend on the Holy Spirit to obey) immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body.." (1Cor 6:18+) Paul commanded "Therefore, my beloved, flee from idolatry.." (1Co 10:14+) John commanded "Little children, guard yourselves from idols." (1Jn 5:21+) Here is a free book by Steve Gallagher online entitled At The Altar of Sexual Idolatry (Here is the workbook At the Altar of Sexual Idolatry Workbook which can be borrowed) Henry
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Utley - This is so shocking! How could a king who just responded positively to a prophet be led so quickly into idolatry with the obviously impotent gods of Edom (cf. 15b)? Notice what Amaziah did. (1) collected the idols of Edom, (2) brought them to Jerusalem (3) bowed down to them (4) burned incense to them. 2 Chronicles 25:15 is a powerfully logical statement! Why, Why, Why? John Walton - gods of the sons of Seir. It is generally assumed that these would be the images of the Edomite gods. The national god of the Edomites was Qos. It is not unusual that worship should be offered to deities of defeated nations. At Dan standing stones were found at a shrine just inside the city gate, and the clear remains of the presentation of votive offerings were evident. It is thought that the standing stones represented some of the deities of cities that had fallen to Israel. The votive offerings would be in fulfillment of vows made to those deities (perhaps for their aid in overthrowing the city the Israelites were fighting against). (IVP Background Commentary - OT - page 447) John Olley: While this situation is unique in the OT (contrast David; 1 Chron. 14:12), elsewhere in the ancient Near East conquerors sometimes worshiped the gods of defeated nations, regarding them as having abandoned their opponents to fight on the victor’s side (cf. the Lord’s abandoning his people; e.g., Isa. 10:5–6). (ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles) John Schultz: There must have been demonic influence in Amaziah’s behavior which made him take the gods of the Edomites and worship them. Our first impression would be that this was an act of stupidity. If the idols of Edom were not strong enough to protect that people who worshipped them, what value would they have for Amaziah? Amaziah may have thought that they had been so favorable to him that they gave him their territory. Instead of attributing his victory to the Lord, he accredited it to the Edomite idols! That sounds like the kind of lie Satan would whisper in someone’s ear. (2 Chronicles) Martin Selman: Amaziah’s achievement seems to bring out the worst in him. Whereas he had previously made some response to God, now he turns to idolatry (vv. 14-15), persecution (v. 16), revenge (v. 17), intransigence (vv. 16, 20), pride (v. 19), and apostasy (v. 27). The decisive factor is Amaziah’s worship of Edomite gods (v. 14). This is the only explicit reference to Edomite worship in the Bible, even though there was a persistent sense of brotherhood between Israel and Edom (cf. Dt. 23:7; Am. 1:11). The Edomites did worship a deity by the name Qos, though the earliest evidence comes from a few decades later than Amaziah. (BORROW Tyndale Old Testament Commentaries – 2 Chronicles.) Matthew Henry Notes: Verses: 2Ch 25:14-16 Here is, I. The revolt of Amaziah from the God of Israel to the gods of the Edomites. Egregious folly! Ahaz worshipped the gods of those that had conquered him, for which he had some little colour, ch. 28:23. But to worship the gods of those whom he had conquered, who could not protect their own worshippers, was the greatest absurdity that could be. What did he see in the gods of the children of Seir that could tempt him to set them up for his gods and bow himself down before them? 2Ch 25:14. If he had cast the idols down from the rock and broken them to pieces, instead of the prisoners, he would have manifested more of the piety as well as more of the pity of an Israelite; but perhaps for that barbarous inhumanity he was given up to this ridiculous idolatry. II. The reproof which God sent to him, by a prophet, for this sin. The anger of the Lord was kindled against him, and justly; yet, before he sent to destroy him, he sent to convince and reclaim him, and so to prevent his destruction. The prophet reasoned with him very fairly and very mildly: Why hast thou sought the favour of those gods which could not deliver their own people? 2Ch 25:15. If men would but duly consider the inability of all those things to help them to which they have recourse when they forsake God, they would not be such enemies to themselves. III. The check he gave to the reprover, v. 16. He could say nothing in excuse of his own folly; the reproof was too just to be answered. But he fell into a passion with the reprover. 1. He taunted him as saucy and impertinent, and meddling with that which did not belong to him: Art thou made of the king's counsel? Could not a man speak reasonably to him, but he must be upbraided as usurping the place of a privy-counsellor? But, as a prophet, he really was made of the king's counsel by the King of kings, in duty to whom the king was bound not only to hear, but to ask and take his counsel. 2. He silenced him, bade him forbear and say not a word more to him. He said to the seer, See not, Isa. 30:10. Men would gladly have their prophets thus under their girdles, as we say, to speak just when and what they would have them speak, and not otherwise. 3. He threatened him: "Why shouldst thou be smitten? It is at thy peril if thou sayest a word more of this matter.'' He seems to remind him of Zechariah's fate in the last reign, who was put to death for making bold with the king; and bids him take warning by him. Thus he justifies the killing of that prophet by menacing this, and so, in effect, makes himself guilty of the blood of both. He had hearkened to the prophet who ordered him to send back the army of Israel, and was ruled by him, though he contradicted his politics and lost him 100 talents, 2Ch 25:10. But this prophet, who dissuaded him from worshipping the gods of the Edomites, he ran upon with an unaccountable rage, which must be attributed to the witchcraft of idolatry. He was easily persuaded to part with his talents of silver, but by no means with his gods of silver. IV. The doom which the prophet passed upon him for this. He had more to say to him by way of instruction and advice; but, finding him obstinate in his iniquity, he forbore. He is joined to idols; let him alone, Hos. 4:17. Miserable is the condition of that man with whom the blessed Spirit, by ministers and conscience, forbears to strive, Gen. 6:3. And both the reprovers in the gate and that in the bosom, if long brow-beaten and baffled, will at length forbear. So I gave them up to their own hearts' lusts. The secure sinner perhaps values himself upon it as a noble and happy achievement to have silenced his reprovers and monitors, and to get clear of them; 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 that thou hast done this, and hast not hearkened to my counsel.'' Those that are deaf to reproof are ripening apace for destruction, Prov. 29:1. 2 Chronicles 25:15 Then the anger of the LORD burned against Amaziah, and He sent him a prophet who said to him, “Why have you sought the gods of the people who have not delivered their own people from your hand?” a prophet: 2Ch 25:7 16:7-9 19:2 20:37 2Sa 12:1-6 Why hast thou sought: 2Ch 24:20 Jud 2:2 Jer 2:5 the gods: Ps 96:5 which could: 2Ch 25:11,12 Ps 115:4-8 Isa 44:9,10 46:1,2 Jer 10:7 1Co 8:4 10:20 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:12-16 UNNAMED PROPHET CHALLENGES AMAZIAH'S INEXCUSABLE IDOLATRY Then - Always pause and ask "When"? Here the answere is when Amaziah had chosen to worship false gods who could not protect the country he just defeated. What was Amaziah thinking? Answer? He was not! The anger of the LORD burned against Amaziah, and He sent him a prophet who said to him - This the second unnamed prophet sent to Amaziah. This one came with a different message, a message of rebuke. “Why have you sought the gods of the people who have not delivered their own people from your hand? - God had just given Amaziah a resounding victory and he brings back the enemy's little "g" gods! He should have returned and had a national praise and worship service for Jehovah! And so the prophet calls out Amaziah's foolish decision to bring back the idols of Edom and even bow down to them. He did not just bring them back because they were gold plated and he could put them in his treasure. The sad irony is that he treasured them in his heart! In the ancient world gods were worshiped because the pagans thought they could bring victory. Here Amaziah turns the tables and worships gods who failed miserably to bring victory to Edom. This foolish decision helps us understand 2Ch 25:2 where Amaziah is said to not have a whole heart, a heart like his spiritual ancestor David (2Ki 14:2). NET NOTE sought - Heb “seeking,” perhaps in the sense of “consulting [an oracle from].” Amaziah's foolish actions reminds me of King Solomon in 1 Kings 11, the writer telling us the tragic truth that "when Solomon was old (HE SHOULD HAVE BEEN WISE!) his wives turned his heart away after other gods; and his heart was not wholly devoted to the LORD his God, as the heart of David his father had been." (1Ki 11:4+) Bob Utley - After the Davidic covenant of 2 Samuel 7; 1 Chronicles 17 (i.e., 1 Kgs. 8:25), several ways of forgiveness or restoration of fellowship with YHWH are mentioned. (1) the possibility of repentance (i.e., 1 Kgs. 8:29-53) (2) there is a prophetic warning (in this chapter alone there are two unnamed prophets and even a revelation from an idolatrous king) Andrew Hill: A second nameless prophet is commissioned by God to rebuke Amaziah (25:15). His worship of the Edomite gods is utter folly on two counts. (1) These gods have failed to deliver their own people in a time of crisis – the essential test of any deity. (2) The Mosaic injunction against idolatry has been firmly in place for centuries (Ex. 20:4-5). The expression “the anger of the Lord burned” (2 Chron. 25:15a) is typically found in contexts where God’s jealousy has been provoked by idolatry on the part of the Israelites (e.g., Deut. 7:4; Judg. 3:8; 2 Kings 13:3). According to the sanctions of the Davidic covenant, idolatry by the royal family puts the whole nation at risk of being exiled from the land (2 Chron. 7:19-22). (First and Second Chronicles) Battlefield Baggage Why have you sought the gods of the people, which could not rescue their own people from your hand. --2 Chronicles 25:15 If you've recently experienced a great spiritual victory, take a minute to check your luggage. You may have returned from the battle with something you definitely don't need. Amaziah, King of Judah, followed the advice of a man of God before he went to war, and the Lord gave him a great victory (2 Chr. 25:7-12). Then, incredible as it seems, Amaziah "brought the gods of the people of Seir, set them up to be his gods, and bowed down before them and burned incense to them" (v.14). There seems to be a critical time following every spiritual victory when we are particularly vulnerable to our own foolish mistakes. We may become proud, thinking we won the battle on our own. We may withdraw in a wave of depression and fear, wondering how we can possibly sustain the spiritual advance that has been made. We may suddenly reach out to embrace the very evil we set out to destroy. Amaziah brought back the gods of the people whose army he had just defeated. Who could imagine it? And yet his battlefield baggage led to his downfall as king. Lord, grant us strength from day to day-- How prone we are to go astray! The passions of our flesh are strong; Be Thou, O God, a shield from wrong. --DJD The greatest enemy in the Christian life may be overconfidence. 2 Chronicles 25:16 As he was talking with him, the king said to him, “Have we appointed you a royal counselor? Stop! Why should you be struck down?” Then the prophet stopped and said, “I know that God has planned to destroy you, because you have done this and have not listened to my counsel.” Have we appointed you: 2Ch 16:10 18:25 24:21 Am 7:10-13 Mt 21:23 Stop!: Pr 9:7,8 Isa 30:10,11 Jer 29:26 2Ti 4:3 Rev 11:10 I know that God has planned t: Heb. counselled, 2Ch 18:20,21 Ex 9:16 De 2:30 1Sa 2:25 Isa 46:10 Ac 4:28 Ro 9:22 Eph 1:11 Parallel Passages: No parallel in 2 Kings 14 with 2 Chronicles 25:12-16 AMAZIAH GIVES A CEASE & DESIST ORDER! As he was talking with him, the king said to him, “Have we appointed you a royal counselor? (yaats) - Absolute arrogance on the part of Amaziah! He had at least listened to the first unnamed prophet of Jehovah. But not this time. What had changed? He had begun to bow down to false gods and as Jesus declared you cannot have two masters (Mt 6:24+). His heart had been stolen by the false gods. This is spiritual warfare 101. Satan has been shooting fiery missiles at Amaziah that were lying and telling him Edom's gods were better than Jehovah and Jehovah's prophet. Stop! Why should you be struck down?” - Amaziah threatens God's prophet. The English of the Septuagint says "take heed lest thou be scourged!" The NET says "Stop prophesying or else you will be killed!" 🙏 THOUGHT - How do I respond when I read a passage, hear a sermon, receive a rebuke that I do not like? Do I have an "Amaziah" reaction? Or in humility, do I bow down and receive the Word implanted which God is sending to save my soul (James 1:21+). (See Net Note) Bob Utley - The king's rebellion is clearly revealed in this verse. His mind and heart were set on a course of idolatry! But there will be consequences, as there always are! Then the prophet stopped and said - The prophet stopped, but he had an addendum for the king. This addendum could have brought the sword on his neck immediately but it shows that God's men were filled with the Spirit and filled with holy boldness and courage (cf Acts 4:31+). I know that God has planned (yaats) to destroy you, because you have done this and have not listened (shama; LXX - akouo) to my counsel - With his last words (we never hear whether he was killed or walked out) he dropped the "A Bomb" on Amaziah! The prophet gives his verdict on Amaziah. He boldly declares that knew God was determined to destroy the king. He then explains why divine judgment would fall - (1) what Amaziah had done (overt idol worship) and (2) refused the counsel of God's mouthpiece, which was tantamount to refusing or "dissing" God Himself! Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.” NET NOTE on planned ("decided") The verb יָעַץ ((yaats ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in 2Ch 25:16 and עֵצָה (’etsah, “advice”) later in 2Ch 25:16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.” Andrew Hill: The petulant Amaziah interrupts the prophet mid-sentence and commands him to desist in his indictment, upon threat of death (25:16). The prophet obeys the edict as a subject of the king and stops his denouncement. No doubt the earlier murder of Zechariah by Joash under similar circumstances is still fresh in the memory of Judah (cf. 24:22). Although the prophet stops his oracle, God’s message cannot be stopped – to reject the counsel of God’s prophet is to reject God himself. Amaziah is doomed to destruction by a righteous God. Not to be overlooked is the clever play of the writer on the word “counsel” (25:16, 17). The course of events will soon demonstrate that Amaziah can ignore the prophet’s counsel – but not God’s! (First and Second Chronicles)
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Utley asks on "took counsel" What counsel? (1)he had rejected prophetic counsel, 2Ch 25:16. (2) was this from his political leaders, his military leaders or his new gods and their priests. The counsel probably encouraged Amaziah to attack Israel because of what the Ephraimitic mercenaries did in 2Ch 25:13. John Olley: The foolhardy arrogance of Amaziah continued as he sought confrontation with Joash of Israel. (ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles) David
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Utley - This is another theological comment by the Chronicler. YHWH is behind all history. (ED: HISTORY IS HIS-STORY!) Amaziah's idolatry will have consequences, not only for him but for Judah. That (term of purpose - What's God's purpose?) He might deliver (LXX - paradidomi = legal term for passing someone along in the judicial process - God giving Judah to judgment!) them into the hand (yad = power) of Joash because (term of explanation - what is writer explaining?) they had sought (darash; LXX - ekzeteo = exerted effort to find!) the gods (elohim) of Edom - Amaziah's payday is around the corner and Yahweh is guiding Amaziah's footsteps to that around the corner surprise! Once again we see God's sovereignty intersecting with man, in this case with Amaziah's irresponsibile, rebellious behavior. NET NOTE Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.” J.A. Thompson: Behind the human affairs of this world is the overruling hand of God. Indeed, God guided even Amaziah’s own pride in such a way that it brought about his downfall. In judgment for his apostasy God made Amaziah blind to the truth and deaf to wisdom (cf. 1 Kgs 12:15). (The New American Commentary – Volume 9 – 1, 2 Chronicles.) 2 Chronicles 25:21 So Joash king of Israel went up, and he and Amaziah king of Judah faced each other at Beth-shemesh, which belonged to Judah. they faced each another: 2Ch 25:17 Beth-shemesh: Jos 21:16 1Sa 6:9,19,20 LOCATION OF BETH-SHEMESH (ESV Study Bible) BROTHERS FIGHTING BROTHERS So Joash king of Israel went up, and he and Amaziah king of Judah faced each other at Beth-shemesh, which belonged to Judah - Beth Shemesh was a town about fifteen miles west of Jerusalem in the Shephelah region between Jerusalem and the coastal territory of Philistia NET NOTE Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in 2Ch 25:17. Bob Utley - "Beth-shemesh" This (BDB 112) meant "house of the sun," which denoted astral worship in Judah at some point. (What does the Bible say about sun worship?) TSK - The reason of this war was evidently the injury the army of Joash had done to the unoffending inhabitants of Judah. The ravages committed by them were totally unprovoked, base, and cowardly: they fell upon women, old men, and children, and butchered them in cold blood, when all the effective men were gone with their king against the Edomites. The quarrel of Amaziah were certainly just, yet he was put to the rout: he fell, and Judah with him, as Joash had said; and the reason was, because "it came of God, that he might deliver them into the hands of their enemies, because they sought after the gods of Edom." This was the reason why the Israelites triumphed. John Walton - Beth Shemesh (SEE ON MAP ABOVE) was a town about fifteen miles west of Jerusalem in the Shephelah region between Jerusalem and the coastal territory of Philistia. It was an important fortress town that guarded the Sorek pass from raiders who desired to plunder Jerusalem. The site of Beth Shemesh (Tell er-Rumeliah) has remains showing an extensive Canaanite occupation of the city before the Israelite conquest.(IVP Background Commentary - OT - page 447) Easton's Bible Dictionary - BETH-SHEMESH = Beth (house) Shemesh (sun) - house of the sun. (1.) A sacerdotal city in the tribe of Dan (Josh. 21:16; 1 Sam. 6:15), on the north border of Judah (Josh. 15:10). It was the scene of an encounter between Jehoash, king of Israel, and Amaziah, king of Judah, in which the latter was made prisoner (2 Kings 14:11, 13). It was afterwards taken by the Philistines (2 Chr. 28:18). It is the modern ruined Arabic village 'Ain-shems, on the north-west slopes of the mountains of Judah, 14 miles west of Jerusalem. 2 Chronicles 25:22 Judah was defeated by Israel, and they fled each to his tent. Judah was defeated 2Ch 28:5,6 fled: 1Sa 4:10 1Ki 22:36 Parallel Passage: 2Ki 14:12+ Judah was defeated by Israel, and they fled each to his tent. AMAZIAH'S DEFEAT AT HAND OF GOD Judah was defeated by Israel, and they fled each to his tent - A human king, Jehoash, had defeated Amaziah, but the truth is that it was Yahweh Who had defeated Amaziah. NET NOTE Heb “and Judah was struck down before Israel and they fled, each to his tent.” 2 Chronicles 25:23 Then Joash king of Israel captured Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, 400 cubits. Amaziah: 2Ch 33:11 36:6,10 Pr 16:18 29:23 Da 4:37 Ob 1:3 Lu 14:11 Jehoahaz: 2Ch 21:17 22:1, Ahaziah, 2Ch 22:6, Azariah gate of Ephraim: Ne 8:16 12:39 corner gate: Heb. the gate of it that looketh, 2Ch 26:9 Jer 31:38 Parallel Passage: 2 Kings 14:13+ Then Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Beth-shemesh, and came to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, 400 cubits. LOCATION OF BETH-SHEMESH (ESV Study Bible) THE WALLS COME TUMBLING DOWN! Then Joash king of Israel captured Amaziah king of Judah, the son of Joash the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem and tore down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate, 400 cubits - 400 cubits ≈ 580 to 680 feet (175-205 meters), a little more than the length of two football fields (American-style). In upper left part of the old city diagram above you can locate the two gates referred to by the writer. This "hole" in the wall would have been relatively substantial. The Gate of Ephraim (named that because it faced north to Ephraim) was a strategic gate, controlling access from the northern kingdom of Israel into Judah’s capital. In later texts (e.g., Nehemiah), it appears closely associated with the Valley Gate area. There is irony here for a gate named for Ephraim (another name for Israel) becomes the entry point through which the northern kingdom of Israel humiliates Judah. Gates of Jerusalem As shown on the diagram, the Corner Gate stood at the northwestern corner of Jerusalem’s wall, where the north wall met the west wall. It functioned as a key defensive junction and was frequently mentioned as a reference point for wall length (cf. Zech 14:10+) The tearing down of the wall was not a token gesture, but represented a major military demolition, a public act of domination and a calculated humiliation of Judah and Amaziah! Breaking a city wall in the ancient world meant the city was defenseless and the king was disgraced. Amaziah’s pride resulted in a very public breach literally and spiritually. The king who would not listen now watches his city wall collapse! Jerusalem’s breached walls stood as a concrete (excuse the bad pun!) illustration of the proverb, “Pride goes before destruction,” (Pr 16:18) as Amaziah’s pride led directly to Judah’s humiliation. NET NOTE Heb “400 cubits.” Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m). John Walton - Scholars have supposed that the Ephraim gate was located at the northwest corner of the city of Jerusalem, while the corner gate was at the northeast corner. The northern portion of Jerusalem was the only direction that allowed easy accessibility to the town. Other areas of the wall did not make for easy access because of the Valley of Ben Hinnom to the southwest and the Kidron Valley to the southeast.(IVP Background Commentary - OT - page 447) Bob Utley - Jerusalem's wall was the major means of her protection. Here, its destruction showed that YHWH's protection had departed! There are several items that show YHWH's judgment. a large portion (i.e., 600 feet) of the city's wall that faced north was destroyed the treasure and utensils of the temple were taken to Damascus members of the special temple Levites were taken (hostages, literally, "sons of pledges," cf. 2 Kgs. 14:14) the treasures of the king's palace were taken some time later his own servants conspired against him and slew him (same thing happened to Amaziah's father in 2 Chr. 24:25-26) 2 Chronicles 25:24 He took all the gold and silver and all the utensils which were found in the house of God with Obed-edom, and the treasures of the king’s house, the hostages also, and returned to Samaria. all the gold: 2Ch 12:9 2Ki 14:14 Parallel Passage: 2 Kings 14:14+ He took all the gold and silver and all the utensils which were found in the house of the LORD, and in the treasuries of the king’s house, the hostages also, and returned to Samaria. ISRAEL SACKS TEMPLE AND KING'S HOUSE He (JEHOASH) took all the gold and silver and all the utensils which were found in the house of God with Obed-edom, and the treasures of the king’s house, the hostages also, and returned to Samaria Ryrie - with (the family of) Obed-edom who served as doorkeepers (1Ch 26:4-8). Thomas
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Utley - "the city of Judah" Usually it says, "the city of David" (see LXX, Peshitta, Vulgate, cf. 2 Kgs. 14:20), which, in this context, is Jerusalem, not Bethlehem. Paul Apple - DEVOTIONAL QUESTIONS: 1) In times of financial pressure, how can we be confident that the Lord has sufficient resources to sustain us? 2) What is involved in being fully committed to the Lord instead of being content with just half-hearted loyalty? 3) What is the relationship between pride and idolatry? 4) How do we respond to God’s revelatory word of correction in our lives? QUOTES FOR REFLECTION: Martin Selman: Though it is a little depressing to read about yet another wayward king, the possible value of a story such as this is worth considering before turning quickly to the next chapter (which is equally depressing though perhaps more colourful!). - Firstly, repeated stories about sinful rulers testify to God’s patience. - Secondly, people who turn away from God after receiving his grace are also found in the Christian church (e.g. 1 Cor. 5:1-13; 2 Tim. 2:16-18; Rev. 2:4-6, 20-25). - Thirdly, such incidents are exemplary warnings to others not to fall into the same temptations (1 Cor. 10:11-13; cf. Rom. 15:4). - Fourthly, merely to belong to God’s people or being part of their traditions is insufficient before God. No-one is immune from pride and complacency (1 Cor. 10:12; 1 John 1:8, 10), but God’s forgiveness to anyone who falls is always lose at hand (cf. Ps. 51:7-15; 2 Chr. 7:13-16; 1 John 1:9; 2:1-2). (BORROW Tyndale Old Testament Commentaries – 2 Chronicles.) John Olley: Again a reign began well in following the Lord but ended with failure; the implied warning to hearers not to follow that example is repeated. The prior account of Joash’s reign had juxtaposed the positive “good” of joyful, faithful worship of “the Lord, the God of the fathers” with the consequences of turning away, and now Amaziah had begun with willingness to listen to a prophet but soon turned to apostasy and arrogant pride, rejecting a prophet’s message. Between these two accounts, a Mosaic law is cited that affirms generational responsibility. As Ezekiel was to say at the time of the exile, “When a righteous person turns away from his righteousness and . . . does the same abominations that the wicked person does, shall he live?” (Ezek. 18:24; cf. Heb. 6:4– 12; 10:26–31), but that passage also affirms that when a “wicked person turns away from all his sins . . . he shall surely live” (Ezek. 18:21). The gracious reality is that “I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live” (Ezek. 18:32). Thus in the reigns of both kings a prophetic warning became an opportunity, sadly refused, to turn. This message echoes through the centuries, as God sent his prophets and then his Son, calling for all to turn to him (cf. Matt. 21:33–41; 23:37–39), now continued by the Spirit-empowered witness of Christ’s followers (Luke 24:46–49; Acts 17:29–31). (ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles) August Konkel: Pride is rightly regarded as the most insidious of human sins. Perhaps it seems to be the worst of deadly sins because it is so deceptive as well as destructive. No all pride is bad; there are things to be proud of, but most often pride has a negative and destructive effect. The story of Amaziah is exemplary in its depiction of a complete blindness to hubris. The reign of Amaziah is compromised, like that of the reign of Joash, his father, This is immediately signaled by the Chronicler by saying that Amaziah did what was right but did not have complete integrity (2 Chron 25:2). As with Joash, there are prophets to affirm, encourage, and give warnings. In a section unique to the Chronicler in Amaziah’s records, a man of God appears to warn him against allying with Israel through hiring mercenaries (25:5-10). Amaziah does the right thing in dismissing the Israelite troops; without their help he is successful in his battle with Edom. He suffers the retaliation of the troops raiding border towns for their loss of opportunity to retrieve booty (v. 13). However, the failure of Amaziah was his plunder of Edomite idols. This earns a sharp rebuke from another unnamed prophet. The king’s sarcastic response brings the announcement that divine judgment has already been determined (vv. 15-16). Ahaziah rashly undertook a war with Jehoash of Israel, and his army was routed. The Israelite troops broke down part of the wall of Jerusalem, plundered the temple, and brought the loot to Samaria. For the Chronicler, the cause was a spiritual problem. The victory at Edom had resulted in pride (v. 19); ironically, this damning condemnation comes from the Israelite king. That might seem a less convincing source than the earlier warning of the prophet, but the king of Israel makes his point. Pride and idolatry often come as a pair. The price for Amaziah is like that of his father; he dies in a conspiracy after a futile attempt to escape. . . The story of Amaziah follows patterns that are familiar. A king with potential to do much good rejects the warnings of the prophets and brings loss upon his people and ultimately himself. It is very difficult to accept words of correction. The preaching of Isaiah was met with deafness and blindness (Isa 6:9-10). Jesus would use these very words to describe his own ministry (Matt 13:14-15). The repeating themes of the accounts of the kings of Judah must remind God’s children of all times that two things will always be true: they should expect that their message may be rejected, and yet their message must be preached. The preaching itself becomes a judgment on those who refuse to hear, just as Amaziah’s refusal to hear the scornful rebuke of Jehoash was an indication of the divine judgment that was already determined (2 Chron 25:20). Pride casts a blinding veil that prevents the perception of the obvious. (1 & 2 Chronicles) Steven