2 Crônicas 25

2 Crônicas 25

SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster Splendor Disaster King Solomon of Judah 2 Chronicles 1-9 Successive Kings of Judah 2Chr 10-36 Kingdom United Kingdom Divided 2Chr 10:1-19 Rulers of the Southern Kingdom of Judah After the Split The Exile of Judah 2Chr 36:17-23 Inaugural 2Chr 1:1-17 Solomon's Temple 2Chr 2:1-7:22 Solomon's Glory 2Chr 8:1-9:31 Building of the Temple Decline & Destruction of the Temple Temple Destroyed ~40 Years ~393 Years Source: Ryrie Study Bible Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES 1107 1011 971 931 853 722 586 1Samuel 2 Samuel 1Kings 1Kings 2 Kings 31 1-4 5-10 11-20 21-24 1-11 12-22 1-17 18-25 1 Chronicles 10 1Chr 11-19 1Chr 20-29 2 Chronicles 1-9 2 Chronicles 10-20 2 Chronicles 21-36 Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy. SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings 2 Chronicles 25:1 Amaziah was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. And his mother’s name was Jehoaddan of Jerusalem. twenty-five: 2Ki 14:1-3 See BELOW FOR BIBLIOGRAPHY FOR 1-2 CHRONICLES - adapted from Paul Apple's Bible Outlines CLICK 2 CHRONICLES COMMENTARIES FOR MULTIPLE SERMONS AND COMMENTARIES Parallel Passages: 2 Kings 14:2 He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. And his mother’s name was Jehoaddin of Jerusalem. INTRODUCTION: Raymond Dillard: On the whole the record of Amaziah’s reign is a negative one. Apart from the brief, but clouded, victory over Edom as a reward for his obedience to the prophetic warning, the passage does not record any of the usual repertoire of indications of divine favor; rather, it is a study in opposites. Instead of royal building programs, the walls of Jerusalem are destroyed; instead of wealth from the people and surrounding nations, the king is plundered; instead of a large family, there are hostages; instead of peace, war; instead of victory, defeat; instead of loyalty from the populace and long life, there is conspiracy and regicide. The Chronicler’s message for the restoration community was clear—to those rebuilding Jerusalem and restoring its walls, the Chronicler sounded again the central demand of exclusive loyalty in Israel’s covenant with its Lord. (Borrow 2 Chronicles) John Olley: The narrative provides yet another example of disaster and decline that follows failure to continue serving the Lord wholeheartedly: his father’s reign had begun with the joyful refurbishment of the temple, but Amaziah’s was to be marked by the seizing of “all the gold and silver, and all the vessels that were found in the house of God” (2Ch 25:24). Martin Selman: That Amaziah did what was right . . . but not wholeheartedly (2Ch 25:2) aptly summarizes a reign vitiated by compromise. Though he could respect the Mosaic law (2Ch 25:4) and respond to prophecy (2Ch 25:9-10), it is all tinged with mixed motives, and it is no surprise that in the end he turned away from following the Lord (2Ch 25:27). His reign is difficult to classify, and commentators have disagreed as to whether it should be divided into favourable and unfavourable parts (Williamson, Allen, Becker, etc.) or whether he is fundamentally half-hearted and double-minded (e.g. Coggins, McConville - borrow I & II Chronicles). In favour of the former, Amaziah’s emphatic if violent victory against the Edomites (2Ch 25:12) is an apparent turning-point, since any good features that do exist are limited to 2Ch 25:1-12. On the other hand, Amaziah’s weaknesses are distributed throughout the chapter, even though they gather momentum from verse 14 onwards. Over all, while his reign does fit the periodization scheme of chapters 24-26, he declines from bad to worse rather than from good to bad! (BORROW Tyndale Old Testament Commentaries – 2 Chronicles.) Mark Boda: The Chronicler organizes his account of Amaziah into two phases, one highlighting positive aspects of his reign (2Ch 25:5-12) and the other negative (2Ch 25:13-24). . . Each phase is structured according to this pattern: (1) The action of Amaziah that arouses God’s anger (2Ch 25:5-6, 14-15a); (2) the prophetic voice that confronts Amaziah (2Ch 25:7-8, 15b); (3) the question of Amaziah (2Ch 25:9a, 16a); (4) the response of the prophetic voice (2Ch 25:9b, 16b); (5) the obedience/disobedience of Amaziah (2Ch 25:10, 17-20); (6) success/failure in battle (2Ch 25:11-12, 21-24). (1-2 Chronicles) AMAZIAH ASCENDS TO THRONE IN JUDAH Amaziah was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. And his mother’s name was Jehoaddan of Jerusalem. Amaziah is the son of Joash, succeeding to the throne on the murder of his father (see chart above). He was the eighth king of the separate kingdom of Judah and reigned over Judah from 796 to 767 BC. and details of his reign are recorded in 2 Kings 14 and 2 Chronicles 25. Amaziah's name means "Jehovah is mighty" or "strengthened by Jehovah" or "the strength of the Lord." John Walton -Thiele assigns to Amaziah the years 796–767 B.C. He was contemporary with Jehoash and Jeroboam II of Israel. Adad-Nirari III, Shalmaneser IV and Ashur- Dan III ruled Assyria during his time (ED: KINGS OF ASSYRIA) (IVP Background Commentary - OT - page 446) John Olley: Although Amaziah “reigned twenty-nine years,” it is likely that his son Uzziah (also called Azariah) was co-regent from the fifth year (15:1). This probably came about when Amaziah was captured by Joash, king of Israel (2Ch 25:23), and held hostage in Samaria until at least Joash’s death ten years later (2Ch 25:25). Thereafter, power might have been shared, but tensions were evident, culminating in his assassination (v. 27). (ESV Expository Commentary - Volume 3: 1 Samuel–2 Chronicles) Frederick Mabie: During Amaziah’s reign, the Assyrian Empire begins to decline, which facilitates a time of peace and prosperity for Judah and Israel. (1 and 2 Chronicles) Believer's Study Bible - Although Amaziah officially reigned 796-767 B.C., through most of his reign his son Uzziah was coregent. This probably began in 792 B.C. as a result of Amaziah's capture by Joash (v. 23). Martin Selman - "The date of Amaziah's reign is a seemingly intractable problem, and his twenty-nine years (v. 1) has been reduced to varying lengths such as thirteen, sixteen, or nineteen years.1 One solution regards Amaziah as sole ruler for only five years before being taken hostage by Jehoash of Israel (vv. 23-24), with his son Uzziah being co-regent for the remaining twenty-four years. This rather surprising conclusion has found support in the unique comment that Amaziah lived for fifteen years after Jehoash's death (v. 25) and in the participation of the people at Uzziah's accession, perhaps indicating some kind of crisis (26:1; cf. 22:1).2 If this is correct, the two wars belong to Amaziah's first five years, though the whole reign has been dated between 801-773 (Begrich) and796-767 (Thiele)." (Borrow 2 Chronicles) Matthew Henry Notes: Chapter: 25 Amaziah's reign, recorded in this chapter, was not one of the worse and yet for from good. Most of the passages in this chapter we had before more briefly related, 2 Ki. 14. Here we find Amaziah, I. A just revenger of his father's death (2Ch 25:1-4). II. An obedient observer of the command of God (2Ch 25: 5-10). III. A cruel conqueror of the Edomites (2Ch 25:11-13). IV. a foolish worshipper of the gods of Edom and impatient of reproof for it (2Ch 25:14-16). V. Rashly challenging the king of Israel, and smarting for his rashness (2Ch 25:17-24). VI. And, lastly, ending his days ingloriously (2Ch 25:25-28). Verses: 2Ch 25:1-13 Here is, I. The general character of Amaziah: He did that which was right in the eyes of the Lord, worshipped the true God, kept the temple service a going, and countenanced religion in his kingdom; but he did not do it with a perfect heart (2Ch 25:2), that is, he was not a man of serious piety or devotion himself, nor had he any zeal for the exercises of religion. He was no enemy to it, but a cool and indifferent friend. Such is the character of too many in this Laodicean age: they do that which is good, but not with the heart, not with a perfect heart. II. A necessary piece of justice which he did upon the traitors that murdered his father: he put them to death, 2Ch 25:3. Though we should suppose they intended to avenge on their king the death of the prophet (as was intimated, 2Ch 24:25), yet this would by no means justify their wickedness; for they were not the avengers, but presumptuously took God's work out of his hands: and therefore Amaziah did what became him in calling them to an account for it, but forbade the putting of the children to death for the parents' sin, 2Ch 25:4. III. An expedition of his against the Edomites, who, some time ago, had revolted from under the dominion of Judah, to which he attempted to reduce them. Observe, 1. The great preparation he made for this expedition. (1.) He mustered his own forces, and marshalled them (2Ch 25:5), and found Judah and Benjamin in all but 300,000 men that were fit for war, whereas, in Jehoshaphat's time, fifty or sixty years before, they were four times as many. Sin weakens a people, diminishes them, dispirits them, and lessens their number and figure. (2.) He hired auxiliary troops out of the kingdom of Israel, 2Ch 25:6. Finding his own kingdom defective in men, he thought to make up the deficiency with his money, and therefore took into his pay 100,000 Israelites. If he had advised with any of his prophets before he did this, or had but considered how little any of his ancestors got by their alliances with Israel, he would not have had this to undo again. But rashness makes work for repentance. 2. The command which God sent him by a prophet to dismiss out of his service the forces of Israel, 2Ch 25:7, 8. He would not have him call in any assistance at all: it looked like distrust of God. If he made sure of God's presence, the army he had of his own was sufficient. But particularly he must not take in their assistance: For the Lord is not with the children of Ephraim, because they are not with him, but worship the calves. This was a good reason why he should not make use of them, because he could not depend upon them to do him any service. What good could be expected from those that had not God with them, nor his blessings upon their undertakings? It is comfortable to employ those who, we have reason to hope, have an interest in heaven, and dangerous to associate with those from whom the Lord has departed. The prophet assured him that if he persisted in his resolution to take these idolatrous apostate Israelites with him, in hopes thereby to make himself strong for the battle, it was at his peril; they would prove a dead weight to his army, would sink and betray it: "God shall make thee fall before the enemy, and these Israelites will be the ruin of thy cause; for God has power to help thee without them, and to cast thee down though thou hast them with thee.'' 3. The objection which Amaziah made against this command, and the satisfactory answer which the prophet gave to that objection, 2Ch 25:9. The king had remitted 100 talents to the men of Israel for advance-money. "Now,'' says he, "if I send them back, I shall lose that: But what shall we do for the 100 talents?'' This is an objection men often make against their duty: they are afraid of losing by it. "Regard not that,'' says the prophet: "The Lord is able to give thee much more than this; and, thou mayest depend upon it, he will not see thee lose by him. What are 100 talents between thee and him? He has ways enough to make up the loss to thee; it is below thee to speak of it.'' Note, A firm belief of God's all-sufficiency to bear us out in our duty, and to make up all the loss and damage we sustain in his service abundantly to our advantage, will make his yoke very easy and his burden very light. What is it to trust in God, but to be willing to venture the loss of any thing for him, in confidence of the goodness of the security he gives us that we shall not lose by him, but that whatever we part with for his sake shall be made up to us in kind or kindness. When we grudge to part with any thing for God and our religion, this should satisfy us, that God is able to give us much more than this. He is just, and he is good, and he is solvent. The king lost 100 talents by his obedience; and we find just that sum given to his grandson Jotham as a present (2Ch 27:5); then the principal was repaid, and, for interest, 10,000 measures of wheat and as many of barley. 4. His obedience to the command of God, which is upon record to his honour. He would rather lose his money, disoblige his allies, and dismiss a fourth part of his army just as they were going to take the field, than offend God: He separated the army of Ephraim, to go home again, v. 10. And they went home in great anger, taking it as a great affront thus to be made fools of, and to be cashiered as men not fit to be employed, and being perhaps disappointed of the advantages they promised themselves in spoil and plunder by joining with Judah against Edom. Men are apt to resent that which touches them in their profit or reputation, though it frees them from trouble. 5. His triumphs over the Edomites, 2Ch 25:11, 12. He left dead upon the spot, in the field of battle, 10,000 men; 10,000 more he took prisoners, and barbarously killed them all by throwing them down some steep and craggy precipice. What provocation he had to exercise this cruelty towards them we are not told; but it was certainly very severe. 6. The mischief which the disbanded soldiers of Israel did to the cities of Judah, either in their return or soon after, 2Ch 25:13. They were so enraged at being sent home that, if they might not go to share with Judah in the spoil of Edom, they would make a prey of Judah. Several cities that lay upon the borders they plundered, killing 3000 men that made resistance. But why should God suffer this to be done? Was it not in obedience to him that they were sent home, and yet shall the country thus suffer by it? Surely God's way is in the sea! Did not the prophet say that God was not with the children of Ephraim, and yet they are suffered to prevail against Judah? Doubtless God intended hereby to chastise those cities of Judah for their idolatries, which were found most in those parts that lay next to Israel. The men of Israel had corrupted them, and now they were made a plague to them. Satan both tempts and torments. QUESTION - Who was King Amaziah in the Bible? ANSWER - Amaziah was a king of the southern kingdom of Judah from 796 to 767 BC. He succeeded his father, King Joash, who was originally a righteous king but turned aside later in life and was assassinated by his own officials (2 Kings 12:20–21). One of Amaziah’s first acts was to bring justice upon the murderers of his father (2 Kings 14:5). The Bible summarizes Amaziah’s reign thus: “He did what was right in the eyes of the LORD, but not as his father David had done” (2 Kings 14:3). One of Amaziah’s failings was that, while he led the people of Judah in worshiping the Lord, he failed to remove the high places where people continued to sacrifice and burn incense in violation of God’s instruction to offer sacrifices in Jerusalem (verse 4; cf. Deuteronomy 12:13–14). Amaziah later conquered the Edomites and foolishly brought back their gods and sacrificed to them. This idolatry resulted in an unnamed prophet coming to Amaziah and rebuking him. Amaziah insolently resisted the prophet’s words, saying to him, “Since when have I made you the king’s counselor?” (2 Chronicles 25:16, NLT). The prophet was not to be intimidated, however. He told King Amaziah, “I know that God has determined to destroy you, because you have done this and have not listened to my counsel” (verse 16). Amaziah’s defeat of the Edomites had made him overconfident, so he sent a challenge to King Jehoash of Israel to meet him in battle (2 Kings 14:8; 2 Chronicles 25:17). Jehoash recognized Amaziah’s arrogance and refused the challenge, knowing that he could easily defeat the smaller territory of Judah (2 Kings 14:9–10; 2 Chronicles 25:18–19). But Amaziah would not back down, and so Jehoash attacked, defeating the army of Judah and capturing Amaziah. Amaziah was taken to Jerusalem where Jehoash plundered the temple before returning to Samaria (2 Kings 14:14; 2 Chronicles 25:24). After Jehoash died, Amaziah lived another 15 years. It is unknown whether he returned to rule in Jerusalem, but, in any case, the men of Judah were conspiring against him, causing him to flee to Lachish in southwestern Judah. But the assassins sent after Amaziah found him and killed him. “He was brought back by horse and was buried with his ancestors in the City of Judah” (2 Chronicles 25:28). Amaziah could have had a long, successful reign had he continued following the Lord, but his story became another cautionary tale of the fate of the kings who turned aside to idolatry. GotQuestions.org 2 Chronicles 25:2 He did right in the sight of the LORD, yet not with a whole heart. Yet not: 2Ch 25:14 2Ch 24:2 2Ch 26:4 1Sa 16:7 2Ki 14:4 Ps 78:37 Isa 29:13 Ho 10:2 Ac 8:21 Jas 1:8 4:8 Parallel Passages: 2 Kings 14:3-4+ (TEXT IN BOLD NOT IN 2 CHRONICLES 25) He did right in the sight of the LORD, yet not like David his father; he did according to all that Joash his father had done. 4 Only the high places were not taken away; the people still sacrificed and burned incense on the high places. DAVID WHOLE HEART AMAZIAH "HALF" A HEART He did right (yashar) in the sight of the LORD - This is the good news first. This is a good start and tells us that Amaziah was not an openly wicked king. This is not a claim of flawless obedience but means that the king’s reign was generally aligned with and in harmony with Yahweh’s revealed will. God Himself, not public opinion, military success, or political stability, is the ultimate Judge of a king’s life and reign. The standard is covenantal faithfulness, not outward prosperity. The description in the sight of the LORD reminds me of the Hanani's words to King Asa who had initially trusted God for deliverance but later trusted in his own strength (cf 2Ch 16:7,8+) - “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely (shalem) His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” (2 Chr. 16:9+) Note that completely (shalem) describes a whole heart, one that Yahweh will strongly support. Oh, God give us all a passion for a whole heart in Christ. Amen! Doing right in the sight of the LORD means living under divine oversight, knowing that God sees every act and every motive. It is a life of reverent accountability before a holy God. As we might say today it is living Coram Deo-Before the Face of God. Sadly, as the rest of Amaziah's story shows, a good beginning does not guarantee a good finish. 🙏 THOUGHT - Are you living Coram Deo-Before the Face of God, remembering that our life will ultimately be evaluated at the Bema Seat of Christ, not by what men see, but what the LORD sees (1Sa 16:7b+). When God takes the measure of a man or woman, He doesn't Put a "tape measure" around your head to see how much you know, but He puts it around your heart to see how much you obey! Yet - Term of contrast. This is a sad contrast which limits how "right" he was before God. 2Ki 14:4+ "Only the high places were not taken away" helps us begin to understand his compromise which would eventually lead to other "compromises" in his obedience. Not with a whole (shalem; LXX - pleres) heart (lebab) - The Scripture shows his lack of a whole heart, for example, in 2Ch 25:14 Amaziah "brought the gods of the sons of Seir (Edom), set them up as his gods, bowed down before them and burned incense to them." And so we see that Amaziah's life vividly illustrates the truth that partial obedience is still disobedience, and that God desires wholehearted devotion. The Septuagint translates shalem with the Greek adjective pleres which means filled up (as opposed to empty) as of a hollow vessel, and speaks of a totality of something or someone with nothing lacking -- complete, in full, wholly filled. 🙏 THOUGHT - How's your obedience to Yahweh been lately? Whole hearted or partial, remembering that partial obedience is really disobedience? NET NOTE Heb “a complete heart.” Raymond Dillard: While the Chronicler often divides an individual reign into distinct periods of obedience and disobedience, here he depicts Amaziah as fundamentally halfhearted and mediocre from the beginning (McConville, 214 - borrow I & II Chronicles). (Borrow 2 Chronicles) Bob Utley on "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 DID RIGHT IN THE SIGHT OF THE LORD - OCCURS 10 TIMES, ONLY IN KINGS & CHRONICLES - 2 Ki. 12:2; 2 Ki. 14:3; 2 Ki. 15:3; 2 Ki. 18:3; 2 Ki. 22:2; 2 Chr. 25:2; 2 Chr. 26:4; 2 Chr. 27:2; 2 Chr. 29:2; 2 Chr. 34:2 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, 32:11, 36:10, 64:10, 94:15, 97:11, 111:1, 125:4) (See all uses in Psalms and Proverbs below). 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) YASHAR IN KINGS AND CHRONICLES - 1 Ki. 11:33; 1 Ki. 11:38; 1 Ki. 14:8; 1 Ki. 15:5; 1 Ki. 15:11; 1 Ki. 22:43; 2 Ki. 10:3; 2 Ki. 10:15; 2 Ki. 10:30; 2 Ki. 12:2; 2 Ki. 14:3; 2 Ki. 15:3; 2 Ki. 15:34; 2 Ki. 16:2; 2 Ki. 18:3; 2 Ki. 22:2; 2 Chr. 14:2; 2 Chr. 20:32; 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. 29:34; 2 Chr. 31:20; 2 Chr. 34:2 Whole (devoted, complete, perfect, wholly) (08003) shalem from root verb shalam = denotes perfection in the sense that a condition or action is "complete" = to be complete, be sound; to be in a covenant of peace, be at peace) is an adjective which describes that which is complete, safe, peaceful, perfect, whole, full, at peace. "The general meaning behind the root š-l-m is of completion and fulfillment—of entering into a state of wholeness and unity, a restored relationship." (TWOT) Brown-Driver-Briggs - (1) complete - full, perfect, finished (2) safe, unharmed (3) peace (of covenant of peace, mind) - perfect, complete (of keeping covenant relation). SHALEM - 27V - Gen. 15:16; Gen. 33:18; Gen. 34:21; Deut. 25:15; Deut. 27:6; Jos. 8:31; Ruth 2:12; 1 Ki. 6:7; 1 Ki. 8:61; 1 Ki. 11:4; 1 Ki. 15:3; 1 Ki. 15:14; 2 Ki. 20:3; 1 Chr. 12:38; 1 Chr. 28:9; 1 Chr. 29:9; 1 Chr. 29:19; 2 Chr. 8:16; 2 Chr. 15:17; 2 Chr. 16:9; 2 Chr. 19:9; 2 Chr. 25:2; Prov. 11:1; Isa. 38:3; Amos 1:6; Amos 1:9; Nah. 1:12 Heart (03824) lebab sometimes refers to a literal heart (Ex 28:29, 1Sa 25:37, 2Ki 9:24), but most often is used figurative to refer to what I term the "control center" of our being. Think of an Air Traffic Controller and how dysfunctional, even destructive it is when the controllers fail to function as they should. Just as a healthy human heart is at the center of the body and absolutely essential for physical life and health, so too a healthy spiritual heart (intellect, emotion, will) is at the center of one's inner being (soul) and is vital for a healthy soul, serving as the "fountain" of all moral attitudes and actions. Our spiritual heart thus controls out actions and our actions determine our habits, which in turn determine our character. When God measures the ''worth'' of a man's life He puts the measuring tape around his heart, not around his head. Be a man after God's Own heart (Acts 13:22+) We must continually "post a guard" at the doorway of our heart, so that every avenue for sin's entry is blocked. SEE HEART - page 1262 in the Dictionary of Biblical Imagery online John