2 Crônicas 24
Charles Spurgeon · Citado em PreceptAustin
2 Crônicas 24
Spurgeon - This chapter gives us the story of the reign of Joash. He was the only one of the royal seed who was preserved alive when Athaliah sought to destroy all the family of Ahaziah. He was hidden away for some six years in the temple by his aunt Jehoshabeath, the wife of Jehoiada the high priest, who arranged matters so well that, when the child was seven years old, Jehoiada caused him to be crowned king, and he put to death the cruel she-wolf Athaliah, who had destroyed the royal family. You see, therefore, how much this young king owed to his uncle the high-priest. Now let us read the story of his reign. TURNAWAY Cyril Barber talks about King Joash who was like "Turnaway in John Bunyan’s Pilgrim’s Progress. (SEE THE TRAGEDY OF TURNAWAY) Those who are familiar with this beautiful allegory of the spiritual pilgrimage we all are taking will remember that two men, Christian and Hopeful, were journeying from the City of Destruction to the Celestial City. En route they entered a dark lane where they came across a frightening scene. Seven demons were carrying toward a black door a man whom they had bound with seven strong cords. The man resembled someone whom Christian and Hopeful had seen before—Turnaway, a resident in the town of Apostasy. At the sight, both Christian and Hopeful began to tremble, for the awful fate of the man filled them with fear. Many of us know someone like Turnaway, for he represents those who once took an interest in spiritual matters, but following some trial or testing took the broad way that leads to destruction (cf. Matthew 7:13–14+, Mt 7:21-23+). " (2 Chronicles) The Tragedy of Half-heartedness (2Ch 25:1–28) A Salutary Beginning (2Ch 25:1–13) A Foolish Decision (2Ch 25:14–16) An Unnecessary War (2Ch 25:17–28) (2 Chronicles) INTRODUCTION: Andrew Hill: The Chronicler features the reigns of three kings following the execution of the usurper Athaliah: the child-king Joash, his son and successor Amaziah, and son and successor Uzziah (also known as Azariah, 2 Kings 15:1). The narrative continues a pattern introduced with King Jehoram, that of framing each royal record with an opening and closing regnal resume. Typically, the opening resume consists of formulaic expressions containing basic information: the accession age, the length and place of reign, the identification of the queen mother, and a theological review. Likewise, the closing resume usually includes a citation of source formula, a succession formula, and a notice of death and burial formula. . . Theme and structure are intertwined in this section. The pattern of early success contrasted with later failure ties the records of Joash, Amaziah, and Uzziah as a literary unit. This is in keeping with the Chronicler’s keen interest in the theology of divine retribution, especially the immediate impact of reward and punishment in the king’s reign. Thus, each royal record consists of two parts: a rehearsal of blessing and prosperity as a result of the king’s obedience to God, followed by a report of his apostasy and its detrimental religious and political consequences. This motif is not new, as the same literary pattern characterized Rehoboam (chs. 11-12) and Asa (chs. 14-16). But sadly, something has changed in these royal reports, as Selman carefully observes: “Positive balancing factors at the end of these reigns are no longer to be found.” (See 1 and 2 Chronicles - Page 33) Iain Duguid: How did a temple restorer become a prophet killer? Kings introduces Joash’s reign by stating, “He did what was right in the eyes of the Lord all his days, because Jehoiada the priest instructed him,” but immediately modifies the positive assessment by stating that high places continued (2 Kings 12:2–3). Kings tells of temple restoration but concludes with details of submission to Syria and assassination. The Chronicler seeks to clarify by omitting 2 Kings 12:3 and by recounting Joash’s actions centering on the renewal of the temple and its utensils “all the days of Jehoiada the priest” (2 Chron. 24:1–16); he then provides a theological rationale for the reversals as being “after the death of Jehoiada,” when the king and the “princes of Judah . . . abandoned the house of the Lord,” rejecting prophetic warnings—with disastrous consequences (vv. 17–27). A clear contrast is seen between the period when Joash was under Jehoiada’s mature, faithful oversight, with its temple restoration, and his later listening to “the princes of Judah,” resulting in their serving “the Asherim and the idols” (v. 18). Only after persistent rejection of “prophets,” culminating in the killing of Zechariah, was retributive judgment evident. . . The two halves of the chapter are tied together by the contrasting burials of Jehoiada the priest and of Joash the king (vv. 15–16, 25). The priest was honored like a king because he had done what the king ultimately failed to do: “He had done good in Israel, and toward God and his house” (v. 16). (See ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles) Raymond Dillard - The Chronicler has divided the reign of Joash into two distinct periods: the good years while Jehoiada influenced the king, and the bad years after Jehoiada’s death; this is a characteristic feature in the Chronicler’s accounts of the individual kings (2 Chronicles, Volume 15 - Page 184) Martin Selman - the pattern of early success followed by a sharp decline becomes established for the reigns of his two successors Amaziah (2Ch. 25) and Uzziah (2Ch. 26). The pattern is not new, having applied to Rehoboam (2 Chr. 11–12) and Asa (2 Chr. 14–16), but it plumbs new depths in chapters 24–26. (SEE 2 Chronicles: An Introduction and Commentary - Page 470) A CHILD KING BY DIVINE DESIGN Joash was seven years old when he became king, and he reigned forty years in Jerusalem (835-796 B.C.); and his mother’s name was Zibiah from Beersheba This statement underscores God’s sovereignty, human weakness, and covenant faithfulness all in one sentence. Jehoash ascended the throne at seven years old clear evidence of God's sovereign doing. Joash’s coronation at seven years old declares that the throne of David stands not by human power, but by God’s unbreakable promise. It is interesting to look at how God delights to advance His purposes though what looks weak and insignificant to men. And so repeated with see the emphasis on strength through weakness - Isaac — child of promise; Samuel — ministered as a boy; David — youngest, overlooked son/ Josiah — became king at eight; Jesus — born as a helpless infant. C H Spurgeon - He might have reigned much longer had he not erred and turned aside from the right way, and so brought judgment upon himself. As long as his uncle lived, that truly devout statesman as well as priest of the Lord, “Joash did that which was right in the sight of the Lord.” Spurgeon adds "THERE is a book called The Museum of Natural History, and the most singular animal in that museum is man. It would be far more easy to understand any other creature than to understand a human being. He is worthy of very great study; and the more he is studied, the more will he surprise you. There are certain characters that are great curiosities. Alas, there are also other characters that are great monstrosities! You can never tell, from what a man is, what he will be. The case before us is a very extraordinary one, because here is a man with every possible advantage, who through a number of years exhibited the brightest form of character; and yet in the end he was not thought worthy to be laid in the sepulchres of his fathers with others of the kings of Judah; neither was he worthy of any royal interment, for the latter part of his life blackened and defiled the whole of his career, and he who began his reign like the dawning of the day ended it like the middle of the night." (Sermon - Goodness as a Morning Cloud - 2Ch 24:2, 17-18) Raymond Dillard: The Chronicler has divided the reign of Joash into two distinct periods: the good years while Jehoiada influenced the king, and the bad years after Jehoiada’s death; this is a characteristic feature in the Chronicler’s accounts of the individual kings. This division is already implicit in the wording of 2 Kgs 12:3 [2], that Joash did the right “for all his days while Jehoiada instructed him” (though for a contrary reading, see Williamson, 319; Gray, 583). The Chronicler omits the mention in Kings that Joash did not remove the high places (2 Kgs 12:4 [3]); since this would be out of character with his presentation of the early years of Joash, the matter of the high places is delayed to 24:18. (See NIV Application Bible - Page 701) John Walton - Joash ruled from 835 to 796 B.C. and was a contemporary of Jehu, Jehoahaz and Jehoash of Israel. Shalmaneser III, Shamshi-Adad V and Adad-Nirari III ruled Assyria during this period. (IVP Background Commentary - OT - page 445) Matthew Henry Notes: Chapter: 24 We have here the history of the reign of Joash, the progress of which, and especially its termination, were not of a piece with its beginning, nor shone with so much lustre. How wonderfully he was preserved for the throne, and placed in it, we read before; now here we are told how he began in the spirit, but ended in the flesh. I. In the beginning of his time, while Jehoiada lived, he did well; particularly, he took care to put the temple in good repair (v. 1-14). II. In the latter end of his time, after Jehoiada's death, he apostatized from God, and his apostasy was his ruin. 1. He set up the worship of Baal again (v. 15-18), though warned to the contrary (v. 19). 2. He put Zechariah the prophet to death because he reproved him for what he had done (v. 20-22). 3. The judgments of God came upon him for it. The Syrians invaded him (v. 23, 24). He was struck with sore diseases; his own servants conspired against him and slew him; and, as a mark of infamy upon him, he was not buried in the burying-place of the kings (v. 25-27). Verses: 2Ch 24:1-14 This account of Joash's good beginnings we had as it stands here 2 Ki. 12:1, etc., though the latter part of this chapter, concerning his apostasy, we had little of there. What is good in men we should take all occasions to speak of and often repeat it; what is evil we should make mention of but sparingly, and no more than is needful. We shall here only observe, 1. That it is a happy thing for young people, when they are setting out in the world, to be under the direction of those that are wise and good and faithful to them, as Joash was under the influence of Jehoiada, during whose time he did that which was right. Let those that are young reckon it a blessing to them, and not a burden and check upon them, to have those with them that will caution them against that which is evil and advise and quicken them to that which is good; and let them reckon it not a mark of weakness and subjection, but of wisdom and discretion, to hearken to such. He that will not be counselled cannot be helped. It is especially prudent for young people to take advice in their marriages, as Joash did, who left it to his guardian to choose him his wives, because Jezebel and Athaliah had been such plagues, 2Ch 24:3. This is a turn of life which often proves either the making or marring of young people, and therefore should be attended to with great care. 2. Men may go far in the external performances of religion, and keep long to them, merely by the power of their education and the influence of their friends, who yet have no hearty affection for divine things nor any inward relish of them. Foreign inducements may push men on to that which is good who are not actuated by a living principle of grace in their hearts. 3. In the outward expressions of devotion it is possible that those who have only the form of godliness may out-strip those who have the power of it. Joash is more solicitous and more zealous about the repair of the temple than Jehoiada himself, whom he reproves for his remissness in that matter, v. 6. It is easier to build temples than to be temples to God. 4. The repairing of churches is a good work, which all in their places should promote, for the decency and conveniency of religious assemblies. The learned tell us that in the Christian church, anciently, part of the tithes were applied that way. 5. Many a good work would be done that now lies undone if there were but a few active men to stir in it and to put it forward. When Joash found the money did not come in as he expected in one way he tried another way, and that answered the intention. Many have honesty enough to follow that have not zeal enough to lead in that which is good. The throwing of money into a chest, through a hole in the lid of it, was a way that had not been used before, and perhaps the very novelty of the thing made it a successful expedient for the raising of money; a great deal was thrown in and with a great deal of cheerfulness: they all rejoiced, 2Ch 24:10. An invention to please people's humour may sometimes bring them to their duty. Wisdom herein is profitable to direct. 6. Faithfulness is the greatest praise and will be the greatest comfort of those that are entrusted with public treasure or employed in public business. The king and Jehoiada faithfully paid the money to the workmen, who faithfully did the work, 2Ch 24:12, 13. QUESTION - Who was King Joash in the Bible? (NOTE HE IS CALLED "JEHOASH" IN 2 Kings 12:1) ANSWER - There are two kings with the name Joash (or Jehoash) in the Bible: one a king of Judah (reigned 835–796 BC) and the other a king of Israel (reigned 798–782 BC). King Joash/Jehoash of Judah The story of King Joash of Judah starts with that of King Jehu of Israel. Anointed king of Israel by Elisha, Jehu was tasked with destroying King Ahab’s descendants and wiping out Baal worship in the land (2 Kings 9). 1 Kings 21:25–26 gives the reason for the judgment: “There was never anyone like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel his wife. He behaved in the vilest manner by going after idols, like the Amorites the Lord drove out before Israel.” God had told Ahab, through Elijah, “I am going to bring disaster on you. I will wipe out your descendants and cut off from Ahab every last male in Israel—slave or free, . . . because you have aroused my anger and have caused Israel to sin” (1 Kings 21:21–22). Ahab responded to the prophecy with mourning and in humility, so God relented, saying that He would not bring the disaster in Ahab’s time but during his son’s reign. Jehu was God’s instrument to fulfill the prophecy. After Jehu was anointed king over Israel, he set out against Joram, a son of Ahab and the current king of Israel. Ahaziah (different from the other son of Ahab who initially succeeded him) was king of Judah at the time and was with Joram. Judah’s Ahaziah, however, “followed the ways of the house of Ahab and did evil in the eyes of the Lord, as the house of Ahab had done, for he was related by marriage to Ahab’s family” (2 Kings 8:27). Jehu killed both Ahaziah and Joram; executed Ahab’s wife, Jezebel; killed Ahab’s descendants; and “wiped out Baal from Israel” (2 Kings 10:28, ESV). Unfortunately, Jehu himself did not walk in the ways of God, but, since he had been faithful to God’s call to rid Israel of Baal worship, God promised that four generations of his line would be king of Israel (2 Kings 10:30). King Joash of Judah first comes on the scene when Athaliah, the mother of King Ahaziah, whom Jehu had killed, took charge of Judah. Athaliah killed all of the royal family she could find in Judah in order to secure the throne for herself. However, Athaliah missed one of her grandsons—the infant Joash. The evil queen’s sister rescued young Joash and his nurse, and the child was hidden for six years in the temple while Athaliah reigned in Judah (2 Kings 11:1–3). In the seventh year, the priest Jehoiada revealed Joash to the captains of the guards. The priest made an agreement with them to provide protection to the temple and the rightful king, and Jehoiada brought Joash out into public and anointed him as king (2 Kings 11:4–12). The people of Judah rejoiced over Joash’s appointment. Upon hearing the noise of the ceremony, Queen Athaliah rushed to the temple, crying, "Treason! Treason!” By Jehoiada’s command, Athaliah was captured by the guards, removed from the temple, and put to death (2 Kings 11:13–16). “Jehoiada then made a covenant between the Lord and the king and people that they would be the Lord’s people. He also made a covenant between the king and the people” (2 Kings 11:17). The people tore down the temple of Baal, watchmen were set over the Lord’s temple, and, at the age of seven, Joash took the throne (2 Kings 11:18–21). 2 Kings 12:1–3 says that Joash “reigned in Jerusalem forty years. . . . Joash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him.” 2 Kings 12 goes on to describe various financial dealings of Joash. King Joash’s main achievement was making repairs to the temple (2 Kings 12:4–16). He also used a monetary gift to dissuade King Hazael of Aram (Syria) from attacking Jerusalem (2 Kings 12:17–18). Good/Evil = Beginning of Reign/End of Reign The tragedy of King Joash of Judah is that, after his mentor and guardian, Jehoiada, died, he began listening to wicked advisers. Joash revived Baal and Asherah worship in Judah (2 Chronicles 24:17–19). God sent prophets to warn Joash, but he did not listen to them. Finally, the prophet Zechariah, son of the priest Jehoiada, brought God’s word to Joash, but the king callously ordered the son of his old friend to be stoned to death (2Ch 24:19–22). Joash’s reign did not end peacefully: “His officials conspired against him and assassinated him at Beth Millo, on the road down to Silla” (2 Kings 12:20). Joash’s son Amaziah took over the throne, and Amaziah “did what was right in the eyes of the Lord,” but, the Bible notes, he was more like his father Joash than his ancestor David (2 Kings 14:3–4). Interestingly, Amaziah interacted with the other King Joash in the Bible. King Joash of Israel King Joash of Israel began his reign in the thirty-seventh year of the reign of King Joash of Judah, so there was some overlap. King Amaziah started ruling Judah in the second year of King Joash of Israel. Amaziah of Judah battled against the Edomites and then challenged Joash of Israel to battle (2 Kings 14:7–8). Joash refused, essentially telling Amaziah he was needlessly stirring up trouble (2 Kings 14:9–10). Amaziah did not heed the warning, and Joash of Israel defeated Judah in battle. 2 Chronicles 25:20 says that Judah’s defeat was “because they sought the gods of Edom.” Second Kings records another of Joash of Israel’s military victories. When Joash’s father, Jehoahaz, was reigning, King Hazael of Aram (the same king that Joash of Judah had kept from attacking Jerusalem) oppressed Israel (2 Kings 13:22). “But the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Kings 13:23). When the prophet Elisha was sick and near to death, King Joash of Israel visited the prophet, apparently disconcerted over the military situation in Israel (2 Kings 13:14). Elisha instructed Joash to shoot arrows out of the open window. The prophet then proclaimed, “The Lord’s arrow of victory, the arrow of victory over Aram! . . . You will completely destroy the Arameans at Aphek” (2 Kings 13:17). Elisha next instructed Joash to strike the ground with the arrows. Joash did so but stopped after three strikes. “The man of God was angry with him and said, ‘You should have struck the ground five or six times; then you would have defeated Aram and completely destroyed it. But now you will defeat it only three times’” (2 Kings 13:19). When Hazael died and his son, Ben-hadad, took over, Joash did defeat him three times. Israel was able to recover cities that previously had been taken from them (2 Kings 13:24–25). King Joash of Israel ruled for sixteen years and “did evil in the eyes of the Lord and did not turn away from any of the sins of Jeroboam son of Nebat, which he had caused Israel to commit; he continued in them” (2 Kings 13:11). After he died, Joash of Israel was succeeded by his son Jeroboam II (2 Kings 14:16).GotQuestions.org 2 Chronicles 24:2 Joash did what was right in the sight of the LORD all the days of Jehoiada the priest. Joash: 2Ch 25:2 26:4,5 2Ki 12:2 Ps 78:36,37 106:12,13 Mk 4:16,17 all the days of Jehoiada: 2Ch 24:17-22 Isa 29:13 A GOOD START NO GUARANTEE OF A GOOD FINISH! Joash did what was right (yashar) in the sight of the LORD all the days of Jehoiada the priest. Jehoash had a good start, preserving Yahweh worship and supporting temple repair (2Ch 24:4). And note the important phrase in the sight of the LORD which reflects God’s evaluation, not public opinion or outward success. God Himself saw Jehoash's rule and judged it right, recalling that God’s perspective penetrates beyond actions to motives (cf. 1Sa 16:7+). This language is judicial for God is the Witness, the Judge and the Standard of what is right. The writer of kings explains the reason Joash did what was right was because Jehoiada the priest instructed (yarah) him (2Ki 12:2+) This explanation emphasizes the influence of godly spiritual leadership. Unfortunately, it does not always last as was the sad case with King Joash. He apparently continued to do right until some time after the twenty-third year of his reign, datable to 813 BC. Bob
2 Crônicas 24
Spurgeon - Jehoiada had with him broken in pieces the images of Baal, and battered down the temples of the idols; and now the young king is “minded to repair the house of Jehovah.” Frederick Mabie: Joash’s repair and restoration of the temple are similar to the later efforts of Hezekiah (2Ch 29:3-36) and Josiah (2Ch 34:8-13). Such refurbishing provided a tangible way for the ruler to show his devotion to God. As such, emphasis is placed on the involvement of many sectors of the community (cf. 2Ch 24:9-12) as well as the skill and carefulness of those involved in the process of restoration (cf. v. 13). (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 261) John Walton - ideology of temple restoration in the ancient Near East. The temple was the center of culture, economy and society in Syria, Mesopotamia and Israel. It served as the house of the city’s patron deity, and thus the god’s presence was considered to exist there. It was incumbent upon the ruler of the city to attend to the “care and feeding” of the deity. The statue of the god was bathed, clothed and fed daily. Just as important as the king’s military success was his attention to the upkeep of the god’s house. Countless building inscriptions from both Assyria and Babylonia attest to the king’s piety because of his restoration of a certain god’s house. Similarly, those who rebuilt or restored Yahweh’s were accorded this same type of piety. Restoration entailed both physical and ritual aspects. A neglected temple would need structural repairs (see comment on v. 13) and perhaps the restoration of pilfered furniture and accessories. It is possible that gold objects or gold plating on walls would need to be replaced. Then the temple would need to have its sanctity reestablished through appropriate rituals. Finally, it would need to be provided with funding and personnel so that it could operate. (IVP Background Commentary - OT - page 445) Restore (renew) (02318) chadash/hadas means to make new, to restore, to repair, to renovate or reconstruct ("renew the kingdom" ~ the altar = 1Sa 11:14, restored the altar = 2Chr 15:8, restore the house of Jehovah, the Temple = 2Chr 24:4, 12, surface of the ground = Ps 104:30). The idea is to make like new and implies a restoration to a former state of something which has become faded or disintegrated (in David's case in Ps 51:10, this would refer to the effects of unconfessed sin). To begin again. CHADASH - 11V - 1 Sam. 11:14 = "renew the kingdom"; 2 Chr. 15:8 = ASA "restored the altar of the LORD which was in front of the porch of the LORD."; 2 Chr. 24:4; 2 Chr. 24:12; Job 10:17; Ps. 51:10 "renew a steadfast spirit within me"; Ps. 51:12; Ps. 103:5 = "your youth is renewed like the eagle"; Ps. 104:30; Isa. 61:4; Lam. 5:21. 2 Chronicles 24:5 He gathered the priests and Levites and said to them, “Go out to the cities of Judah and collect money from all Israel to repair the house of your God annually, and you shall do the matter quickly.” But the Levites did not act quickly. gathered: 2Ch 29:3 34:8,9 2Ki 12:4-5 But: 2Ki 12:6,7 Related Passages: 2 Kings 12:4-5+ Then Jehoash said to the priests, “All the money of the sacred things which is brought into the house of the LORD, in current money, both the money of each man’s assessment and all the money which any man’s heart prompts him to bring into the house of the LORD, 5 let the priests take it for themselves, each from his acquaintance; and they shall repair the damages of the house wherever any damage may be found.” JEHOASH INITIATES "BUILDING FUND" He gathered the priests and Levites and said to them, “Go out to the cities of Judah and collect money from all Israel to repair the house of your God annually - NET = "Go out to the cities of Judah and collect the annual quota of silver from all Israel for repairs on the temple of your God. Be quick about it!" But the Levites delayed." Joash gives 2 clear commands to the Levites to travel throughout the cities of Judah to collect funds “from all Israel” (i.e., covenant people in Judah). This plan assumed faithfulness on the part of the priests. The basis for the commands is the levy by Moses in Ex 30:12-16+ (each time a census was take each male "shall give it for the service of the tent of meeting") which was a mandatory, not voluntary, tax. Bob
2 Crônicas 24
Spurgeon - It is a great pity when those who live in the house of God have not enough interest in it to see to its repair. The fact was, the offerings presented at the temple, like the tithes in modern times, were intended not only for the ministers, but for the maintaining of the fabric, too. But these priests and Levites would not allow anything to be deducted from their own income even for the repair of the house in which they served. So Joash ordained that special collections should be made for the purpose. August Konkel: There is no indication when Joash first tried to refurbish the temple. After the first failure to raise funds, Joash summoned Jehoiada a second time, in his twenty-third year (2 Kings 12:6, 7). Failure to collect the temple tax might have been the result of the king’s intervention in what was regarded as a priestly jurisdiction. Over time disagreement had arisen between crown and priesthood over funding the restoration work; priests looked to the royal treasury, but the king wanted to reallocate temple money. The king censured Jehoiada for his failure to act and proposed a plan of action that put the offering on a more voluntary basis. (See 1 & 2 Chronicles) John Walton - collection of funds. The collecting of funds for the restoration of a temple was a common occurrence by monarchs in the ancient Near East. Often, though, the monarch would restore the temple by means of corvee labor or by collecting building materials from his subjects. The initial collection procedure is described only in 2 Kings 12:5–7 and was unsuccessful. It entailed receiving funds from the “treasurers” (NIV). This word only occurs in this context and has now been identified in both Ugaritic and Akkadian texts dealing with temple treasuries. It could refer either to officers who distributed temple assets or to the assets themselves. TAXATION IN ISRAEL - There are surprisingly few words in Scripture for “tax.” The most common term was a generic word meaning to “evaluate for taxation.” The term is used for the tribute that Israelite kings were obliged to pay ruling overlords. It was also used in connection with collecting funds for the temple, as here. The process of taxation is described in 1 Samuel 8:15–17. The king could also exempt a household from taxation (see 1 Sam 17:25). Solomon had a core of governors who periodically collected taxes (1 Kings 4:7–19). It appears that the rebellion against Rehoboam was motivated by tax abuse. Ostraca from Samaria record deliveries of wine for the use of the king, with the phrase, “for the king.” These ostraca were from several sites that were probably depots where the local taxes were gathered. Another aspect of taxation was forced labor (see Ex 1:10; Josh 16:10; 2 Sam 20:24). Although taxation in Mesopotamia is much better documented, it appears to have similar attributes to taxation practices found in Israel.(IVP Background Commentary - OT - page 445) 2 Chronicles 24:6 So the king summoned Jehoiada the chief priest and said to him, “Why have you not required the Levites to bring in from Judah and from Jerusalem the levy fixed by Moses the servant of the LORD on the congregation of Israel for the tent of the testimony?” Why have you not required the Levites: 2Sa 24:3 For the tent of the testimony: Nu 1:50 17:7,8 18:2 Ac 7:44 JOASH'S ROYAL REBUKE TO JEHOIADA So the king summoned Jehoiada the chief priest and said to him, “Why have you not required the Levites to bring in from Judah and from Jerusalem the levy fixed by Moses the servant of the LORD (2Ch 24:9) on the congregation of Israel for the tent of the testimony (see Ex 30:12-16+)?” This verse records a pointed but necessary confrontation by King Joash, directed even toward his godly mentor Jehoiada. It records King Joash’s Scripture-based rebuke of Jehoiada, exposing the failure to enforce the Mosaic levy and marking the shift from informal trust to lawful accountability in restoring God’s house. Thus the failure to repair the temple was not due to ignorance or lack of authority, but to neglected enforcement of God’s revealed command. “Why have you not required the Levites to bring in from Judah and from Jerusalem The king’s question places responsibility squarely on temple leadership. The Levites were tasked not merely with service, but with instruction and enforcement of God’s commands throughout Judah and Jerusalem which would include collecing the levy fixed by Moses. God’s law had authorized the collection; leadership had simply failed to press it. The levy fixed by Moses was a legal obligation. Thus the king explicitly grounded his rebuke of his mentore on the Mosaic Law, referring to the mandatory census/atonement tax prescribed in Ex 30:12–16.+ By invoking Moses, Joash is not inventing a new policy but appealing to established Scripture. This levy was required, not voluntary, uniform for all eligible Israelites and designated for the maintenance of God’s dwelling. Joash’s point is clear: the resources God ordained were already available, but they were not being collected. Notice the paradox in this verse because here a king instructs the priests using Scripture. Normally, the priest teaches the king about the Torah! Andrew Hill: The favorable report concerning Joash’s reign centers on the dual themes of the renovation of Yahweh’s temple and the figure of Jehoiada as the ideal high priest. The temple of Solomon has apparently fallen into a general state of disrepair....The desecration of the sanctuary included structural damage as well (2Ch 24:7). The reference to the “sons of . . . Athaliah” (2Ch 24:7) is puzzling, since she had them murdered. Perhaps the expression is used figuratively to denote her followers or adherents, or perhaps her sons conspired in the desecration of the temple before their deaths. (See First and Second Chronicles - Page 166) John Walton - Tent of the Testimony. The Tent of the Testimony was more commonly called the Tent of Meeting or tabernacle (see comment on Ex 33:7–10). It was the central place of worship for the Israelites before the construction of the temple of Solomon. It was the shrine that housed the ark of the covenant and various other cultic objects. The tabernacle continued to play an important link to Israel’s history, even during the monarchy, and one gets the impression that somehow the tent was set up inside the temple precinct (see 1 Kings 8:4 = 2 Chron 5:5).(IVP Background Commentary - OT - page 445) 2 Chronicles 24:7 For the sons of the wicked Athaliah had broken into the house of God and even used the holy things of the house of the LORD for the Baals. the sons of Athaliah: 2Ch 21:17 wicked: 2Ch 28:22-24 Es 7:6 Pr 10:7 2Th 2:8 Rev 2:20 the holy things: 2Ki 12:4 for the Baals: Dt 32:15-17 Eze 16:17-21 Da 5:2-4,23 Ho 2:8,9,13 Athaliah's Temple Raiders ONE REASON TEMPLE IN NEED OF REPAIR NOTE - This information is not found in 2 Kings 12. For - Term of explanation. The writer explains that the temple required restoration because Athaliah’s Baal-worshiping regime had violently desecrated God’s house and diverted sacred items to idols. The sons of the wicked Athaliah had broken into the house of God and even used the holy things of the house of the LORD for the Baals - This verse explains in part why the temple was in such serious disrepair and why restoration was needed. It identifies the damage as intentional desecration ("looting"), not mere neglect (although that is likely a contributing facter given that Baalism was practiced for a number of years before Joash was crowned king). The blame is placed squarely on Athaliah and “her sons” a phrase that likely refers to her supporters, relatives, or the Baal-worshiping faction aligned with her regime, given that she had purged all potential male heirs to the throne. Bob
2 Crônicas 24
Spurgeon - It happened to him as it must happen to us all; for the best of men must grow old, and pass away. Let us value them while we have them. Too often we give them stones while they are alive, in anticipation of giving them bigger stones to keep them in memory when they die. “Jehoiada waxed old,” —An unusual age for that time; short enough as compared with the years of the antediluvian patriarchs, but still a great age for those days. August Konkel: The priest Jehoiada lived to the extraordinary age of 130 years (2 Chron 24:15), longer than great figures such as Moses. Living to such and advanced age was a sign of blessing. (1 & 2 Chronicles) John Walton - Jehoiada lived longer than Moses (120 years) and Aaron (123 years), showing his great favor with God. The fact that the Chronicler called attention to Jehoiada’s age shows his great importance, equal to any of the Judahite monarchs. Egyptian texts considered 110 to be the ideal old age, while Mesopotamian ideas targeted 120. In the sixth century, Adad-Guppi, the mother of the Babylonian king Nabonidus, is said to have lived to the age of 104. (IVP Background Commentary - OT - page 446) Matthew Henry Notes: 2Ch 24:15-27 We have here a sad account of the degeneracy and apostasy of Joash. God had done great things for him; he had done something for God; but now he proved ungrateful to his God and false to the engagements he had laid himself under to him. How has the gold become dim, and the most fine gold changed! Here we find, I. The occasions of his apostasy. When he did that which was right it was not with a perfect heart. He never was sincere, never acted from principle, but in compliance to Jehoiada, who had helped him to the crown, and because he had been protected in the temple and rose upon the ruins of idolatry; and therefore, when the wind turned, he turned with it. 1. His good counsellor left him, and was by death removed from him. It was a mercy to him and his kingdom that Jehoiada lived so long-130 years (2Ch 24:15), by which it appears that he was born in Solomon's time, and had lived six entire reigns before this. It was an encouragement to him to go on in that good way which Jehoiada had trained him up in to see what honour was done to Jehoiada at his death: They buried him among the kings, with this honourable encomium (perhaps it was part of the inscription on his grave-stone), that he had done good in Israel. Judah is called Israel, because, the other tribes having revolted from God, they only were Israelites indeed. Note, It is the greatest honour to do good in our generations, and those who do that which is good shall have praise of the same. He had done good towards God; not that any man's goodness can extend unto him, but he had done good towards his house, in reviving the temple service, 2Ch 23:8. Note, Those do the greatest good to their country that lay out themselves in their places to promote religion. Well, Jehoiada finished his course with honour; but the little religion that Joash had was all buried in his grave, and, after his death, both king and kingdom miserably degenerated. See how much one head may sustain, and what a great judgment to any prince or people the death of godly, zealous, useful men is. See how necessary it is that, as our Saviour speaks, we have salt in ourselves, that we act in religion from an inward principle, which will carry us on through all changes. Then the loss of a parent, a minister, a friend, will not involve the loss of our religion. 2. Bad counsellors got about him, insinuated themselves into his affections, wheedled him, flattered him, made obeisance to him, and, instead of condoling, congratulated him upon the death of his old tutor, as his release from the discipline he had been so long under, unworthy a man, a king. They tell him he must be priest-ridden no longer, he is now discharged from grave lessons and restraints, he may do as he pleases: and (would you think it?) the princes of Judah were the men that were so industrious to debauch him, 2Ch 24:17. His father and grandfather were corrupted by the house of Ahab, from whom no better could be expected. But that the princes of Judah should be seducers to their king was very sad. But those that incline to the counsels of the ungodly will never want ungodly counsellors. They made obeisance to the king, flattered him into an opinion of his absolute power, promised to stand by him in making his royal will and pleasure pass for a law, any divine precept or institution to the contrary in any wise notwithstanding. And he hearkened to them: their discourse pleased him, and was more agreeable than Jehoiada's dictates used to be. Princes and inferior people have been many a time thus flattered into their ruin by those who have promised them liberty and dignity, but who have really brought them into the greatest servitude and disgrace. II. The apostasy itself: They left the house of God, and served groves and idols, v. 18. The princes, it is likely, had a request to the king, which they tell him they durst not offer while Jehoiada lived; but now they hope it will give no offence: it is that they may set up the groves and idols again which were thrown down in the beginning of his reign, for they hate to be always confined to the dull old-fashioned service of the temple. And he not only gave them leave to do it themselves, but he joined with them. The king and princes, who, a little while ago, were repairing the temple, now forsook the temple; those who had pulled down groves and idols now themselves served them. So inconstant a thing is man and so little confidence is to be put in him! III. The aggravations of this apostasy and the additions of guilt to it. God sent prophets to them (2Ch 24: 19) to reprove them for their wickedness, and to tell them what would be in the end thereof, and so to bring them again unto the Lord. It is the work of ministers to bring people, not to themselves, but to God-to bring those again to him who have gone a whoring from him. In the most degenerate times God left not himself without witness; though they had dealt very disingenuously with God, yet he sent prophets to them to convince and instruct them, and to assure them that they should find favour with him if yet they would return; for he would rather sinners should turn and live than go on and die, and those that perish shall be left inexcusable. The prophets did their part: they testified against them; but, few or none received their testimony. 1. They slighted all the prophets; they would not give ear, were so strangely wedded to their idols that no reproofs, warnings, threatenings, nor any of the various methods which the prophets took to convince them would reclaim them. Few would hear them, fewer would heed them, but fewest of all would believe them or be governed by them. 2. They slew one of the most eminent, Zechariah the son of Jehoiada, and perhaps others. Concerning him observe, (1.) The message which he delivered to them in the name of God, 2Ch 24:20. The people were assembled in the court of the temple (for they had not quite left it), probably on occasion of some solemn feast, when this Zechariah, being filled with the spirit of prophecy, and known (it is likely) to be a prophet, stood up in some of the desks that were in the court of the priests, and very plainly, but without any provoking language, told the people of their sin and what would be the consequences of it. He did not impeach any particular persons, nor predict any particular judgments, as sometimes the prophets did, but as inoffensively as possible reminded them of what was written in the law. Let them but look into their Bibles, and there they would find, {1.} The precept they broke: "You transgress the commandments of the Lord, you know you do so, in serving groves and idols: and why will you so offend God and wrong yourselves?'' {2.} The penalty they incurred: "You know, if the word of God be true, you cannot prosper in this evil way; never expect to do ill and fare well. Nay, you find already that because you have forsaken the Lord he hath forsaken you, as he told you he would,'' Deu. 29:25; 31:16,17. This is the work of ministers, by the word of God, as a lamp and a light, to expose the sin of men and expound the providences of God. (2.) The barbarous treatment they gave him for his kindness and faithfulness in delivering this message to them, v. 21. By the conspiracy of the princes, or some of their party, and by the commandment of the king, who thought himself affronted by this fair warning, they stoned him to death immediately, not under colour of law, accusing him as a blasphemer, a traitor, or a false prophet, but in a popular tumult, in the court of the house of the Lord-as horrid a piece of wickedness as perhaps any we read of in all the history of the kings. The person was sacred-a priest, the place sacred-the court of the temple (the inner court, between the porch and the altar), the message yet more sacred, and we have reason to think that they knew it came from the spirit of prophecy. The reproof was just, the warning fair, both backed with scripture, and the delivery very gentle and tender; and yet so impudently and daringly do they defy God himself that nothing less than the blood of the prophet can satisfy their indignation at the prophecy. Be astonished, O heavens! at this, and tremble, O earth! that ever such villany should be committed by men, by Israelites, in contempt and violation of every thing that is just, honourable, and sacred-that a king, a king in covenant with God, should command the murder of one whom it was his office to protect and countenance! The Jews say there were seven transgressions in this; for they killed a priest, a prophet, a judge, they shed innocent blood, and polluted the court of the temple, the sabbath, and the day of expiation: for on that day, their tradition says, this happened. (3.) The aggravation of this sin, that this Zechariah, who suffered martyrdom for his faithfulness to God and his country, was the son of Jehoiada, who had done so much good in Israel, and particularly had been as a father to Joash, 2Ch 24:22. The affront done by it to God, and the contempt put on religion, are not so particularly taken notice of as the ingratitude there was in it to the memory of Jehoiada. He remembered not the kindness of the father, but slew the son for doing his duty, and what the father would have done if he had been there. Call a man ungrateful, and you can call him no worse. (4.) The dying martyr's prophetic imprecation of vengeance upon his murderers: The Lord look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy: He will require it. This would be the continual cry of the blood they shed, as Abel's blood cried against Cain: "Let the God to whom vengeance belongs demand blood for blood. He will do it, for he is righteous.'' This precious blood was quickly reckoned for in the judgments that came upon this apostate prince; it came into the account afterwards in the destruction of Jerusalem by the Chaldeans-their misusing the prophets was that which brought upon them ruin without remedy (2Ch 36:16); nay, our Saviour makes the persecutors of him and his gospel answerable for the blood of this Zechariah; so loud, so long, does the blood of the martyrs cry. See Mt. 23:35. Such as this is the cry of the souls under the altar (Rev. 6:10), How long ere thou avenge our blood? For it shall not always go unrevenged. IV. The judgments of God which came upon Joash for this aggravated wickedness of his. 1. A small army of Syrians made themselves masters of Jerusalem, destroyed the princes, plundered the city, and sent the spoil of it to Damascus, 2Ch 24:23, 24. God's people, while they kept in with God, had often been conquerors when the enemy had the advantage of the greater number; but now, on the contrary, an inconsiderable handful of Syrians routed a very great host of Israelites, because they had forsaken the Lord God of their fathers, and then they were not only put upon the level with their enemies, but opposed them with the utmost disadvantage; for their God not only departed from them, but turned to be their enemy and fought against them. The Syrians were employed as instruments in God's hand to execute judgments against Joash, though they little thought so, Isa. 10:6, 7, and see Deu. 32:30. 2. God smote him with great diseases, of body, or mind, or both, either like his grandfather (2Ch 24:18), or, like Saul, an evil spirit from God troubling him. While he was plagued with the Syrians he thought that, if he could but get clear of them, he should do well enough. But, before they departed from him, God smote him with diseases. If vengeance pursue men, the end of one trouble will but be the beginning of another. 3. His own servants conspired against him. Perhaps he began to hope his disease would be cured-he was but a middle-aged man and might recover it; but he that cometh up out of the pit shall fall into the snare. When he thought he should escape death by sickness he met it by the sword. They slew him in his bed for the blood of the sons of Jehoiada, by which it should seem that he did not only slay Zechariah, but others of the sons of Jehoiada for his sake. Perhaps those that slew him intended to take vengeance for that blood; but, whether they did or not, this was what God intended in permitting them to slay him. Those that drink the blood of the saints shall have their own blood given them to drink, for they are worthy. The regicides are here named (2Ch 24:26), and it is observable that the mothers of them both were foreigners, one an Ammonitess and the other a Moabitess. The idolatrous kings, it is likely, countenanced those marriages which the law prohibited for the prevention of idolatry; and see how they resulted in their own destruction. 4. His people would not bury him in the sepulchres of the kings because he had stained his honour by his mal-administration. Let him not be written with the righteous, Ps. 69:28. These judgments are called the burdens laid upon him (v. 27), for the wrath of God is a heavy burden, too heavy for any man to bear. Or it may be meant of the threatenings denounced against him by the prophets, for those are called burdens. Usually God sets some special marks of his displeasure upon apostates in this life, for warning to all to remember Lot's wife. 2 Chronicles 24:16 They buried him in the city of David among the kings, because he had done well in Israel and to God and His house. in the city of David among the kings: 1Sa 2:30 1Ki 2:10 Ac 2:29 because: 2Ch 23:1-21 31:20 Ne 13:14 Heb 6:10 A ROYAL BURIAL FOR A LOYAL PRIEST They buried him in the city of David among the kings - Jehoiada was not a king, yet he was buried with the kings in the city of David. This was virtually unheard of. Royal burial was normally reserved for Davidic rulers, not priests. The Chronicler intentionally highlights this to show that spiritual faithfulness outweighed political office in God’s evaluation. because (term of explanation) The reason for this honor is explicitly stated. Jehoiada preserved the Davidic line, overthrew Athaliah’s wicked regime, restored the worship of the LORD, and guided Joash during his faithful years He had done well in Israel and to God and His house - Jehoiada received royal honor in death because his life was marked by covenant faithfulness to God and sacrificial devotion to God’s house. Raymond Dillard: By virtue of his regency over his young ward Joash, Jehoiada was somewhat a priest/king, and he is given a royal burial among the graves of the kings, a sharp contrast to the burial of Joash (24:25). The role played by Jehoiada may reflect also the growing influence of the high priest in the absence of a monarchy during the post-exilic period. (See 2 Chronicles, Volume 15) Frederick Mabie: Jehoiada’s death notice (vv. 15-16) reads more like a Judean regnal summary than a death notice for a priest. This final summary of his life reflects a number of subtle editorial strokes that work to portray Jehoiada’s actions in a kinglike manner, including - the phraseology that Jehoiada “showed his strength” (cf. 23:1), - his leading in national covenant ratification (23:1, 3), - his oversight of reforms to ensure adherence to Mosaic and Davidic instructions (cf. 23:18-19), - his selection of wives for Joash (24:3), and - his burial in the royal cemetery (v. 16, an honor not given to Joash himself, cf. v. 25). Thus, it can be argued that Jehoiada to an extent functioned as a surrogate king in a manner similar to Samuel during the reign of Saul (note that both were king-makers with extensive national authority). Obviously, Joash’s young age at his enthronement would have necessitated a significant degree of assistance with his royal responsibilities at the beginning of his reign. (See 1 and 2 Chronicles) Spurgeon -That is the best kind of good which begins with doing good toward God, and then goes on to doing good towards God’s house. The Church is to be served, but even it must be second to God’s glory. God first, and then the very best must come next. 2 Chronicles 24:17 But after the death of Jehoiada the officials of Judah came and bowed down to the king, and the king listened to them. but after: De 31:27 Ac 20:29,30 2Pe 1:15 the officials of Judah: 2Ch 10:8-10 22:3,4 Pr 7:21-23 20:19 26:8,28 29:5 Da 11:32 and the king listened: Pr 29:12 Officials Bowing, King Listening THE HINGE WORD "BUT" MARKS A DECISIVE CHANGE But - Term of contrast - Key indicator that divides the two periods of the reign of Joash. Jehoiada had been the godly influence. BUT is like a hinge on a door and the door it opens can be either good or bad. In this case it was VERY BAD! (See How One Word Can Change the Way you read your Bible) After the death of Jehoiada The time sensitive word AFTER is critical. Scripture has repeatedly emphasized that Joash did what was right “all the days of Jehoiada.” Now that Jehoiada is gone, the narrative tests whether Joash’s faith was genuine, internalized conviction or borrowed obedience, so to speak. The subsequent verses answer that question dramatically and tragically. The officials of Judah came and bowed down to the king The word officials refers to Judah’s political and social elites. These were influential men—likely sympathetic to syncretism or idolatry—who had been restrained while Jehoiada lived. Their approach signals a change with priestly counsel replaced by political counsel, God’s Word is replaced by human opinion and spiritual authority is replaced by flattery. This act of bowing is more than courtesy. It signals man-centered allegiance, appealing to Joash’s pride and desire for affirmation. And the king listened to them - WOE! This phrase the king listened leads to demise, disaster and death. Joash chooses his counselors and in doing so, he chooses his future. Note what we do not see him do! He does not seek the LORD, consult priests or prophets (includeing Jehoiada's son Zechariah) or (saddest of all to me as a teacher) remember Jehoiada’s instruction who was like a father to him! In effect he listens to voices that tell him what he wants to hear, not what he needs to hear. 🙏 THOUGHT - In the context of what subsequently transpired in Joash's life, the clear takeaway and warning for ALL of us is BE CAREFUL WHO (or what) you listen to! What you take in audibly and visibly will have a major impact on the entire course of your life! Do not be deceived, thinking you are the exception to this rule! Bob
2 Crônicas 24
Spurgeon - These flatterers came with all their daintiest manners, and made obeisance to the king, and “the king hearkened unto them.” All the days of Jehoiada, these princes had been afraid to set up the fashionable worship the worship of Baalim, that had been introduced by the Sidonian queen Jezebel, that wicked woman of strong and masterful spirit. This worldly and false religion had been put down by the strong hand of Jehoiada; but when its adherents thought they had a chance to get to the front again, they came and flattered the king, and “the king hearkened unto them.” Andrew Hill: The Chronicler informs us that the king is led astray by the counsel of the officials of Judah (24:17). The expression “paid homage” (hwh; lit., “do obeisance”) may suggest that the leaders of the clans of Judah exploit a character weakness in Joash through flattery. The elders prefer to return to the policies of Joash’s father, Ahaziah, for unspecified reasons. Perhaps the “old ways” are now custom in Judah, or such religious policy is advantageous socially and economically. For the Chronicler, however, to abandon the temple is to abandon God (24:18). (See 1 and 2 Chronicles - Page 33) August Konkel: Materialism is exceedingly deceptive and pervasive. Upon the passing of the priest, it immediately began to assert its ugly influence in Judah. The influence of Athaliah had been subdued, but its impulses were ever present, and at the first opportunity the king was pressured to make changes. The wealth of the Phoenicians and their trading empire was constantly alluring. One of the ways to realize those benefits more readily was with the revival of their religion. The impression given is that the change effected by Jehoiada was more a coercive force than a real change of life and values. Another generation had arisen in the decades following the coronation of Joash, and the dramatic transformation of those events had faded. The king himself succumbed to the demands for change. . .Power, greed and materialism invariably breed violent conflict. The king, incapacitated by the wounds of war, became particularly vulnerable to conspiracy. The mothers of the conspirators who killed Joash were both foreign women, perhaps a reminder of the danger of turning to foreign worship. Materialism and greed leave a terrible legacy. Jehoiada, the faithful priest, was buried as a king; Joash, the privileged king, was buried in disgrace. (1 & 2 Chronicles) See sermon by Steven
2 Crônicas 24
Spurgeon - “These old Puritans have come back again,” said they. “We will not listen to them.” The common people were still mostly worshippers of Jehovah; but the great ones of the earth had gone over to the idols, and they could not endure that one and another of the prophets, often very humble and unlearned men, should come and bear testimony for Jehovah. 2 Chronicles 24:20 Then the Spirit of God came on Zechariah the son of Jehoiada the priest; and he stood above the people and said to them, “Thus God has said, ‘Why do you transgress the commandments of the LORD and do not prosper? Because you have forsaken the LORD, He has also forsaken you.’” And the Spirit: 2Ch 15:1 20:14 came upon: Heb. clothed, Judges 6:34 1Ch 12:18 the son: 2Ch 23:11 transgress: Nu 14:41 1Sa 13:13,14 2Sa 12:9,10 Zec 7:11-14 because: 2Ch 15:2 De 29:25,26 1Ch 28:9 Jer 2:19 4:18 5:19,25 THE CLIMATIC PROPHETIC CONFRONTATION Then the Spirit of God came on Zechariah the son of Jehoiada the priest - NET = "God's Spirit energized Zechariah..." CSB = "The Spirit of God too control of Zechariah" NRSV = "The Spirit of God took possession of Zechariah." ESV = "the Spirit of God clothed Zechariah," which is closer to the literal which reads "the Spirit of God clothed.” This is same expression used of Amasai (1Ch 12:18). It follows that Zechariah does not speak from personal anger or inherent authority but by God's authority because the Spirit of God came upon him. He therefore functions as a prophet, a man who will now speak the Words of God for God. What follows is God’s word, not Zechariah's opinion. Zechariah is the son of Jehoiada, the very man whose godly influence preserved Joash and restored true worship. And he stood above the people and said to them, Zechariah positions himself above the people, likely in the temple court, to address the nation openly. This is not a private rebuke but a public covenant lawsuit. Truth is proclaimed where sin has been practiced. “Thus God has said, ‘Why do you transgress the commandments of the LORD and do not prosper? The prophet exposes the false assumption behind Judah’s actions. They had likely expected blessing or security despite disobedience. Zechariah declares that disobedience explains their lack of prosperity. Covenant blessing and covenant obedience cannot be separated. Because you have forsaken ('azab; LXX - egkataleipo = leave behind, forsake) the LORD, He has also forsaken ('azab; LXX - egkataleipo = leave behind, forsake) you - This is the heart of the message. It does not mean God abandons His people arbitrarily, but that covenant relationship is reciprocal. To forsake the LORD is to forfeit His protective presence. The statement echoes long-standing covenant warnings: abandonment leads to withdrawal, not because God is unfaithful, but because the people have broken fellowship. Ryrie - On the Spirit's work in the OT, see note on Judg. 3:10. Zechariah the son of Jehoiada. Not the prophet Zechariah, but likely the grandson of Jehoiada. See note on Matt. 23:35. The Spirit of the LORD came upon many in OT times, as here with Othniel (see 6:34; 11:29; 13:25; 1 Sam. 10:9-10; 16:13; 1 Chron. 12:18). He was also in some people (Num. 27:18; Dan. 4:8; 6:3; 1 Peter 1:11) and filled some for special service (Ex. 31:3; 35:31). These relationships are characterized by the Lord, as the Spirit, being "with" them, in contrast to His permanent indwelling of all believers from the Day of Pentecost on (John 14:17). This verse teaches that: God warns clearly before judging Prophetic truth often comes from unexpected and painful sources Prosperity without obedience is an illusion Forsaking God carries inevitable relational consequences Spurgeon - He spoke very temperately and affectionately. The warning was faithful; but it was delivered in the very best and kindest spirit. But now see what the wicked men did. Raymond Dillard: Though the Chronicler demonstrates the coherence of action and effect by showing judgment for wrongdoing, sanctions are ordinarily imposed only after a prophet offers hope of escape through repentance and forgiveness (Williamson, 323). Many prophets confronted Joash (24:19, 27), but the writer elaborates only on the death of Zechariah (24:20–22). John Olley: The tragedy is expressed: Joash “did not remember” (from Hb. zakar), a play on the name “Zechar-iah” (“The Lord has remembered”); to “remember” involves acting on the basis of what is called to memory. A further wordplay is evident as Zechariah called for the Lord to “avenge” (Hb. darash, “seek” [cf. ESV mg.]); since the king did not “seek” God, the Lord was to “seek” the king, leading to judgment. (SEE ESV Expository Commentary (Volume 3): 1 Samuel–2 Chronicles) F B
2 Crônicas 24
Spurgeon - This is probably the prophet to whom Christ alludes when he speaks of Zechariah, “whom ye slew between the temple and the altar.” It was a crime most foul to murder the son of Jehoiada, one of those who had helped to put the crown upon the head of the king. To do this evil deed in the court of God’s house, when the prophet was engaged in his Master’s business, and delivering a divine message, was to heap sin upon sin. Zechariah, the son of the priest who had saved the throne for Joash, is murdered in the place where Joash was protected during the coup Raymond Dillard: There is great irony in the passage: Zechariah, the son of the priest who had saved the throne for Joash, is murdered in the place where Joash was protected during the coup; Jehoiada, who had preserved the sanctity of the temple from bloodshed, installed the king who would murder his own son there. Joash falls to treason (24:25), just as Athaliah (23:13) had before him. (2 Chronicles, Volume 15) J.A. Thompson: Matthew 23:35 and Luke 11:51 may refer to this incident. If that is the case, then Jesus was referring to all the martyrs from the beginning of the canon (Abel, in Genesis) to its end (Zechariah, son of Jehoiada, in Chronicles). This probably indicates that Chronicles stood last in the Hebrew canon in Jesus’ time, as it does today (ED: IN THE HEBREW BIBLE IT IS THE LAST BOOK). A difficulty is that Matthew’s version mentions “Zechariah the son of Berachiah,” that is, not the Zechariah of this text but the author of the Book of Zechariah. But as far as we know, the son of Berachiah was not martyred in the temple courtyard, and it seems apparent that Zechariah, son of Jehoiada, is intended. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) What is especially striking about this low moment in the history of the Judean monarchy is that Zechariah had been like a brother to Joash Frederick Mabie: Amazingly, the king and the people plot the murder of Zechariah, and the prophet is stoned to death (the punishment for a false prophet; cf. Dt 13:5; 18:20). What is especially striking about this low moment in the history of the Judean monarchy is that Zechariah had been like a brother to Joash, as Jehoiada (Zechariah’s father) had been a father figure to Joash from his days as an infant rescued from the murderous rampage of Athaliah (2Ch 22:10-12). (See 1 and 2 Chronicles) 2 Chronicles 24:22 Thus Joash the king did not remember the kindness which his father Jehoiada had shown him, but he murdered his son. And as he died he said, “May the LORD see and avenge!” remember: Ps 109:4 Lu 17:15-18 Joh 10:32 but murdered his son: Pr 17:13 May the LORD see: Ge 9:5 Jer 11:20 26:14,15 Lu 11:51 2Ti 4:14,16 Rev 6:9-11 Rev 18:20 19:2 and avenge: Ps 10:14 Jer 51:56 JOASH'S MORAL AMNESIA! Thus Joash the king did not remember the kindness - The Chronicler’s charge is devastating. Joash forgot—not intellectually, but morally—the covenantal kindness (ḥesed) shown to him by Jehoiada. Jehoiada hid him as a child from Athaliah’s massacre, preserved the Davidic line, crowned him king and instructed him in the ways of the LORD! To “not remember” in biblical terms is to fail to act loyally in response. Joash’s sin is ingratitude that hardened into betrayal. which his father Jehoiada had shown him - Jehoiada is called Joash’s father, highlighting a spiritual relationship. This intensifies the crime for Joash did not merely reject a prophet but he violated a special bond of spiritual paternity. The kindness owed was not abstract but was personal, accentuating the evil nature of the act against Jehoiada's son. But - This is a sad term of contrast depicting the ultimate reversal! He murdered his son Joash orders the death of Zechariah, the very man God raised to warn Judah. The contrast is stark for Jehoiada saved Joash’s life, whereas Joash takes Zechariah’s life! This is treachery at its worst, repaying deliverance with death. And as he died he said, “May the LORD see and avenge!” - Zechariah’s final words are not curses of rage but an appeal to divine justice. His plea is based on the fact that he knows God sees the injustice (in His Temple!), and He acts righteously in due time because vengeance belongs to the LORD. Zechariah's last words recall to mind Robert G. Lee's great sermon Payday Someday! Joash would not have to wait long for his "payday!" J.A. Thompson: This was a dastardly act. Joash had “forgotten” the kindness shown to him by Jehoiada. In short, he had no sense of loyalty or gratitude. The verb used for “killed” (harag) is used also of the execution of the idolatrous priest Mattan in 2Ch 23:17 and of the death of Joash in 2Ch 24:25. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) 🙏 THOUGHT "Joash is a warning to us today. It isn’t enough simply to know God’s truth; we must obey His truth “from the heart” (Eph. 6:6). Truth in the mind can lead to obedience, but truth in the heart and obedience from the heart will produce godly character. God’s Word and God’s will must be internalized—received into the heart (Ps. 119:9–11)—or we can never develop consistent Christian character. Until duty and discipline become delight, we are only reluctant servants who obey God because we have to, not because we want to. Jehoiada was a “religious prop” on which the king leaned. When the prop was removed, the king fell. During more than fifty years of ministry, I have occasionally witnessed the “Joash tragedy.” A godly wife dies and the widower soon drops out of church and starts to live a worldly life. Sons or daughters go off to college and gradually leave the faith because father and mother aren’t there to counsel and warn them. I’ve known some high-profile Christian leaders who “used” their children in their ministries, but when the children were on their own, they turned their backs on their parents and the Lord. A good beginning is no guarantee of a good ending. King Joash had every encouragement to become a godly man, but he didn’t take advantage of his opportunities by taking God’s truth into his heart. When the Lord sent prophets to warn him, he refused to listen. He even plotted with his leaders to have Zechariah, the son of Jehoiada, stoned to death because he rebuked the king for his sins.2 Imagine murdering the son of the very people who saved your life! (Warren Wiersbe) 2 Chronicles 24:23 Now it happened at the turn of the year that the army of the Arameans came up against him; and they came to Judah and Jerusalem, destroyed all the officials of the people from among the people, and sent all their spoil to the king of Damascus. at the turn of the year: Heb. in the revolution, 1Ki 20:22,26 the army of the Arameans came up against him De 32:35 2Ki 12:17,18 officials: 2Ch 24:17,18 Ps 2:10,11 58:10,11 82:6,7 Related Passages: 2 Kings 12:17+ Then Hazael king of Aram went up and fought against Gath and captured it, and Hazael set his face to go up to Jerusalem. BEGINNING OF DIVINE RETRIBUTION ON JUDAH AND JOASH Now it happened - Events do not "just happen!" This phrase should always make us think of God's providence. Here the phrase indicates the beginning of divine retribution for the murder of Zechariah. At the turn of the year - NLT = "in the spring of the year" The phrase indicates a set time appointed by Yahweh. God’s response is neither impulsive nor delayed indefinitely. The interval shows patience, but the timing shows certainty. Judgment arrives on schedule, not by accident. God may delay judgment, but He never forgets injustice. That the army of the Arameans came up against him - Yahweh uses external pagan instruments to carry out His judgment. The invaders are the Arameans, acting as God’s instrument of discipline. Earlier, Joash had tried to buy them off with temple treasure (2Ki 12:18). Now, instead of bribery preventing disaster, divine judgment permits invasion. The Chronicler wants the reader to see that political maneuvering cannot replace repentance, what tribute once delayed, judgment now enforces and the wages of sin is death (Ro 6:23+). And they came to Judah and Jerusalem - The enemy reaches the very heart of the nation. Jerusalem, the city of David and the place the Temple had been restored temple is threatened. Sacred space does not guarantee safety when covenant faithfulness has been abandoned. Destroyed all the officials of the people from among the people - Notice who is described as being destroyed! The officials were the very ones who flattered Joash (2Ch 24:17), who led the nation into idolatry (2Ch 24:18) and who conspired against Zechariah (2Ch 24:21). Judgment fell precisely on the guilty leadership, not indiscriminately. God’s justice is targeted, not chaotic. and sent all their spoil to the king of Damascus - The spoils are sent to Hazael, highlighting Judah’s humiliation. Earlier, Joash stripped the temple to send tribute to Damascus. Now, Judah is stripped by force. What Joash once gave willingly in fear is now taken violently in judgment. Is this not divine poetic justice? Temple treasure was sent to Damascus and now Judah’s wealth follows it. God’s restored house was defiled by innocent blood and now God allows Judah to be plundered. Cyril
2 Crônicas 24
Spurgeon - God delayed not long the punishment of the evil-doers. When his servants are persecuted, he will speedily avenge his own elect. “They destroyed all the princes of the people from among the people.” Was not that remarkable? These were the authors of the sin; and they had chiefly to endure the penalty. It is not always that invaders lay hold upon the princes alone, and slay them; but these Syrians did so. Believer's Study Bible - It is not unusual for biblical writers to refer to the kings of various nations and empires as the kings of their respective capital cities. Here, for instance, Ben-Hadad, known to the chronicler as the king of Syria (Aram), is identified as the king of Damascus, which was the capital city of Syria. Ahab was known as the king of the northern kingdom (Israel) but on occasion is referred to as the king of Samaria (1 Kin. 21:1). Hiram is called the king of Tyre (Phoenicia) on several occasions (cf. 2:3, 11; 2 Sam. 5:11; 1 Kin. 5:1; 9:11; 1 Chr. 14:1). In keeping with this precedent, Jonah spoke of the king of Assyria as the king of Nineveh, which was its capital city (Jon. 3:6). Raymond Dillard: The “turn of the year” was in the spring, at the beginning of the dry season and a period of reduced agricultural activity after harvest; it was “the time when kings go off to war” (1Ch 20:1; 2Sa 11:1; 1Ki 20:26). The coup of Jehu had left both the Northern and Southern kingdoms in a condition of great military weakness; Hazael was quick to exploit the advantage, reducing the army of Jehoahaz in the North to no more than needed for a good parade (2 Kgs 13:7), and taking tribute from Joash in the South. In the holy war ideology of Israel, Yahweh fought for his people so that a small force could overcome a larger (13:3–18; 14:8–15; 1 Kgs 20:27; 1 Sam 14:6; Judg 7; cf. 25:7–8); here the reverse happened: due to the infidelity of Joash, with Yahweh’s aid a smaller enemy force overturned the army of Judah. (2 Chronicles, Volume 15) John Walton - turn of the year - war in spring. In the ancient Near East spring was a popular time in which to commence military ventures. First of all, the weather in the winter was prohibitive for extensive military travel. Second, because of harvesting in the spring, invading armies were able to forage for food. The Assyrian annals make a point of describing any particular military campaign that happened during the winter or the dead of summer, when there was unbearable heat for the soldiers. (IVP Background Commentary - OT - page 446) Bob
2 Crônicas 24
Spurgeon - When one set of executioners had gone, his own servants conspired against him and slew him. Here ends our reading. May it be profitable to us! (2Ti 3:16,17) So (term of conclusion) he died, and they buried him in the city of David, but (term of contrast) they did not bury him in the tombs of the kings - Did you catch that last contrasting "BUT"? No royal burial for Joash. What a contrast with righteous Jehoiada who was given the special and unique honor of being buried with the kings of Judah! 🙏 THOUGHT - In which plot would your rather be buried? The choice is yours. Choose to "love the LORD your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may live and multiply, and that the LORD your God may bless you" in this life and and the life to come when you will reign as a king! (Dt 30:16+) Raymond Dillard: The Chronicler commonly uses burial notices to exhibit a theme important to him: righteous kings are buried in honor, while the ignominy of the unrighteous extends even to their interment (2Ch 16:14; 21:19–20; 26:23; 28:27). In this context the refusal to bury the unrighteous Joash in the tombs of the kings contrasts sharply to the burial of the righteous priest Jehoiada there (2Ch 24:16). (2 Chronicles, Volume 15) Warren