2 Chronicles 24
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2 Chronicles 24
Joash Reigns and Repairs the Temple
1Joash was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name also was Zibiah of Beersheba.
Jamieson-Fausset-Brown
CHAPTER 24
2Ch 24:1-14. Joash Reigns Well All the Days of Jehoiada.
1-3. Joash ... began to reign--(See on 2Ki 12:1-3).
CHAPTER 24
2Ch 24:1-14. Joash Reigns Well All the Days of Jehoiada.
1-3. Joash ... began to reign--(See on 2Ki 12:1-3).
The Pulpit Commentary
His mother's name … Zibiah of Beersheba. We do not read, in the brief account of Ahaziah, Joash's father, whom he married. Nothing is as yet known of Zibiah, but there must be some significance underlying the mention of her name and native place, or known place of residence. The references Amo_5:5 and Amo_8:14 may possibly contain the clue, in holding up Beersheba as the most idolatrous of idolatrous places. Beersheba offers another reference of unhappy associations (1Sa_8:2). As a terminus of the land, "Dan to Beersheba" (Jdg_20:1; 2Sa_24:2; 1Ch_21:2); as a terminus of the divided Judah, "Beersheba to Mount Ephraim" (2Ch_19:4), "Geba to Beersheba" (2Ki_23:8); and as a terminus of this Judah yet reduced after the Captivity, "Beersheba to the valley of Hinnom" (Neh_11:30); its mention is notorious. The references Gen_21:31 and Gen_26:18, Gen_26:31-33 are full of interest, as bearing on the way in which the spot is first known in Bible history.
His mother's name … Zibiah of Beersheba. We do not read, in the brief account of Ahaziah, Joash's father, whom he married. Nothing is as yet known of Zibiah, but there must be some significance underlying the mention of her name and native place, or known place of residence. The references Amo_5:5 and Amo_8:14 may possibly contain the clue, in holding up Beersheba as the most idolatrous of idolatrous places. Beersheba offers another reference of unhappy associations (1Sa_8:2). As a terminus of the land, "Dan to Beersheba" (Jdg_20:1; 2Sa_24:2; 1Ch_21:2); as a terminus of the divided Judah, "Beersheba to Mount Ephraim" (2Ch_19:4), "Geba to Beersheba" (2Ki_23:8); and as a terminus of this Judah yet reduced after the Captivity, "Beersheba to the valley of Hinnom" (Neh_11:30); its mention is notorious. The references Gen_21:31 and Gen_26:18, Gen_26:31-33 are full of interest, as bearing on the way in which the spot is first known in Bible history.
2And Joash did that which was right in the sight of the LORD all the days of Jehoiada the priest.
The Pulpit Commentary
All the days of Jehoiada. Of the "forty years" mentioned in the former verse, these "days of Jehoiada" will cover, some, at any rate, say, two years more than "twenty-two years;" for compare our 2Ch_24:6, 2Ch_24:12-15 with the parallel, 2Ki_12:6, 2Ki_12:7, 2Ki_12:9, noting the thenceforward silence there respecting Jehoiada, and even making ample allowance for it.
All the days of Jehoiada. Of the "forty years" mentioned in the former verse, these "days of Jehoiada" will cover, some, at any rate, say, two years more than "twenty-two years;" for compare our 2Ch_24:6, 2Ch_24:12-15 with the parallel, 2Ki_12:6, 2Ki_12:7, 2Ki_12:9, noting the thenceforward silence there respecting Jehoiada, and even making ample allowance for it.
3And Jehoiada took for him two wives; and he begat sons and daughters.
The Pulpit Commentary
That special note is made of Jehoiada's selecting of the wives may at any rate point to the suggestion that he was all a father to Joash, and both for his own sake and the kingdom's sake anxious as to the character of the women by whom a new kingly seed should take rise in place of that destroyed by Athaliah (2Ch_22:10). Our 2Ch_25:1 leaves it probable that "Jehoaden of Jerusalem" was one of these, though it is likely enough that Joash married, whether her or some one else, before he had reached the age of twenty-one. It is also quite likely that we may read between the lines, that in selecting two wives for his young and loved ward, Jehoiada hoped and prayed that Joash might not fall by sin like Solomon's (1Ki_11:3) and that of others of the kings of both Judah and Israel.
That special note is made of Jehoiada's selecting of the wives may at any rate point to the suggestion that he was all a father to Joash, and both for his own sake and the kingdom's sake anxious as to the character of the women by whom a new kingly seed should take rise in place of that destroyed by Athaliah (2Ch_22:10). Our 2Ch_25:1 leaves it probable that "Jehoaden of Jerusalem" was one of these, though it is likely enough that Joash married, whether her or some one else, before he had reached the age of twenty-one. It is also quite likely that we may read between the lines, that in selecting two wives for his young and loved ward, Jehoiada hoped and prayed that Joash might not fall by sin like Solomon's (1Ki_11:3) and that of others of the kings of both Judah and Israel.
The Chest for the Repair Offerings
4And it came to pass after this, that Joash was minded to repair the house of the LORD.
Jamieson-Fausset-Brown
4-14. Joash was minded to repair the house of the Lord--(See on 2Ki 12:4-16).
2Ch 24:15, 16. Jehoiada Being Dead.
4-14. Joash was minded to repair the house of the Lord--(See on 2Ki 12:4-16).
2Ch 24:15, 16. Jehoiada Being Dead.
The Pulpit Commentary
To repair. The idea of this verb (חָדַשׁ) is that of making new.
To repair. The idea of this verb (חָדַשׁ) is that of making new.
5And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not.
The Pulpit Commentary
To repair. The idea of this verb (חָזַק) is that of making strong. From year to year. The compound adverbial expression חָדֵּי, here used for "from," era-braces the idea of" unfailingly from year to year." The command given here to the priests and Levites is expressed very differently, though in no degree contadictorily, in the parallel (see its 2Ch_24:4, 2Ch_24:5). The addition is there found, "every man of his acquaintance;" this expression may glance at the very supposable circumstance that the priest and Levite collecting deputations would naturally go respectively to the towns and cities where they had been located beforetime. A slight ambiguity is perhaps occasioned by the impression that the fourth verse (in the parallel) produces—that the priests and Levites should wait to receive, e.g; in Jerusalem. This, however, is ,sot what is said, and need not, therefore, be made into a difficulty. Howbeit the Levites hastened not. We are not told why this delay was, nor does the subsequent narrative seem to elucidate it, further than this—that the delay somehow seemed to rest with Jehoiada, as the king appealed to him for explanation.
To repair. The idea of this verb (חָזַק) is that of making strong. From year to year. The compound adverbial expression חָדֵּי, here used for "from," era-braces the idea of" unfailingly from year to year." The command given here to the priests and Levites is expressed very differently, though in no degree contadictorily, in the parallel (see its 2Ch_24:4, 2Ch_24:5). The addition is there found, "every man of his acquaintance;" this expression may glance at the very supposable circumstance that the priest and Levite collecting deputations would naturally go respectively to the towns and cities where they had been located beforetime. A slight ambiguity is perhaps occasioned by the impression that the fourth verse (in the parallel) produces—that the priests and Levites should wait to receive, e.g; in Jerusalem. This, however, is ,sot what is said, and need not, therefore, be made into a difficulty. Howbeit the Levites hastened not. We are not told why this delay was, nor does the subsequent narrative seem to elucidate it, further than this—that the delay somehow seemed to rest with Jehoiada, as the king appealed to him for explanation.
6And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment of Moses the servant of the LORD, and of the congregation of Israel, for the tabernacle of witness?
The Pulpit Commentary
Jehoiada the chief; so. priest, for comp. our 2Ch_24:11; 2Ch_19:11; 2Ch_26:20. In each of those instances the Hebrew text shows הָראשׁ, and the Authorized Version "chief" except inconsistently in our 2Ch_26:11. Revised Version "chief" in all the instances. The name "priest" occurs just about six hundred and sixty-six times in the Old Testament, the title "high" or "chief priest" only about twenty-six times, the first occurrence being in Le 2Ch_21:10, the last Zec_6:11; and both set forth by the Hebrew adjective גָּדוֹל, as also in fifteen other of the occurrences. Seven times the word ראֹשׁ is the word employed, and שָׂרֵיthe other two times. In these last two cases, however (Ezr_8:24, Ezr_8:29; Ezr_10:5), it is not "high priests" nor "chief priests" that are perhaps even really intended, but the "princes" of the priests, or those who, for whatever reasons of personal characteristics, were chief. Out of Judah and out of Jerusalem. The statement here is precise, that the call of money was to be made both in the cities of Judah and in the metropolis Jerusalem. The collection; Hebrew, מַשְׁאַת; Revised Version, better, the tax of, etc. Of this we read in Exo_30:13-15; Exo_38:25, Exo_38:26; Num_1:30. It was of the uniform amount of half a sanctuary shekel, for rich or poor, and was ordered to be set apart "for the service of the tabernacle of the conregation," here called in the Authorized Version the tabernacle of witness; Revised Version, the tent of the testimony. Exodus has מוֹעֵד for our חָעֵדוּת. This source of money for the holy design of Joash is again most specifically stated in our verse 9. The version of this whole transaction seems rather confusing as given in the parallel, where verse 4 mentions three sources of money, without any quotation as such of the ordained tax of Moses, which was apparently the first of those three, and where verse 8, at first blush at any rate, might seem to imply recusant priests. The meaning, however, is probably the contrary, the verse purporting that the priests consented to forego what they had been accustomed on receiving to apply to some personal or current-funds purpose, and who consented to forego the superintending of the outlay of the money on. the repairing, that it might be done with more expedition by "scribe" and high priest" (verse 10; comp. verse 16; both of the parallel). All these details the writer of Chronicles passes over, only pursuing the essential business, Joash's pious resolve, the delay in its execution, and how he finally overcame the obstructive delay.
Jehoiada the chief; so. priest, for comp. our 2Ch_24:11; 2Ch_19:11; 2Ch_26:20. In each of those instances the Hebrew text shows הָראשׁ, and the Authorized Version "chief" except inconsistently in our 2Ch_26:11. Revised Version "chief" in all the instances. The name "priest" occurs just about six hundred and sixty-six times in the Old Testament, the title "high" or "chief priest" only about twenty-six times, the first occurrence being in Le 2Ch_21:10, the last Zec_6:11; and both set forth by the Hebrew adjective גָּדוֹל, as also in fifteen other of the occurrences. Seven times the word ראֹשׁ is the word employed, and שָׂרֵיthe other two times. In these last two cases, however (Ezr_8:24, Ezr_8:29; Ezr_10:5), it is not "high priests" nor "chief priests" that are perhaps even really intended, but the "princes" of the priests, or those who, for whatever reasons of personal characteristics, were chief. Out of Judah and out of Jerusalem. The statement here is precise, that the call of money was to be made both in the cities of Judah and in the metropolis Jerusalem. The collection; Hebrew, מַשְׁאַת; Revised Version, better, the tax of, etc. Of this we read in Exo_30:13-15; Exo_38:25, Exo_38:26; Num_1:30. It was of the uniform amount of half a sanctuary shekel, for rich or poor, and was ordered to be set apart "for the service of the tabernacle of the conregation," here called in the Authorized Version the tabernacle of witness; Revised Version, the tent of the testimony. Exodus has מוֹעֵד for our חָעֵדוּת. This source of money for the holy design of Joash is again most specifically stated in our verse 9. The version of this whole transaction seems rather confusing as given in the parallel, where verse 4 mentions three sources of money, without any quotation as such of the ordained tax of Moses, which was apparently the first of those three, and where verse 8, at first blush at any rate, might seem to imply recusant priests. The meaning, however, is probably the contrary, the verse purporting that the priests consented to forego what they had been accustomed on receiving to apply to some personal or current-funds purpose, and who consented to forego the superintending of the outlay of the money on. the repairing, that it might be done with more expedition by "scribe" and high priest" (verse 10; comp. verse 16; both of the parallel). All these details the writer of Chronicles passes over, only pursuing the essential business, Joash's pious resolve, the delay in its execution, and how he finally overcame the obstructive delay.
7For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the LORD did they bestow upon Baalim.
The Pulpit Commentary
The sons of Athaliah. This verse's testimony against Athaliah's sons explains 2Ch_21:17, and is explained and corroborated by it. That wicked woman; Hebrew, הַמִּרְשַׁעַת; fem. noun, derivative of רַשַׁע; meaning strictly in the abstract, "the wickedness," equal to that incarnation of wickedness. All the dedicated things; i.e. the holy vessels, treasure, and holy furniture of the house of the Lord, had they desecrated, and robbed' them thence to squander them on their various Baals (2Ch_17:3).
The sons of Athaliah. This verse's testimony against Athaliah's sons explains 2Ch_21:17, and is explained and corroborated by it. That wicked woman; Hebrew, הַמִּרְשַׁעַת; fem. noun, derivative of רַשַׁע; meaning strictly in the abstract, "the wickedness," equal to that incarnation of wickedness. All the dedicated things; i.e. the holy vessels, treasure, and holy furniture of the house of the Lord, had they desecrated, and robbed' them thence to squander them on their various Baals (2Ch_17:3).
8And at the king’s commandment they made a chest, and set it without at the gate of the house of the LORD.
The Pulpit Commentary
A chest; Hebrew, אֲרוֹן אֶחָד, "one chest." This is more accurately described in 2Ch_24:9 of the parallel. Without at the gate of the house of the Lord; i.e. in the court opposite the porch, and, as we learn from the parallel, by the side of the altar of burnt offering. Now, not the priests generally, but simply those who kept the door (probably the north door, Eze_11:1-25 :35), receiving the contributions of the people at their hands, into their own hands deposited them in the one chest.
(See notes on 2Ch_24:6.)
A chest; Hebrew, אֲרוֹן אֶחָד, "one chest." This is more accurately described in 2Ch_24:9 of the parallel. Without at the gate of the house of the Lord; i.e. in the court opposite the porch, and, as we learn from the parallel, by the side of the altar of burnt offering. Now, not the priests generally, but simply those who kept the door (probably the north door, Eze_11:1-25 :35), receiving the contributions of the people at their hands, into their own hands deposited them in the one chest.
(See notes on 2Ch_24:6.)
9And they made a proclamation through Judah and Jerusalem, to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness.
10And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.
The Pulpit Commentary
Until they had made an end; Hebrew, לְכִּלֵּה, piel infin. The meaning can scarcely be till enough was obtained, because day after day, as the next verso tells us, the chest was brought; but either till those who had come that day to give had all given in their contributions, or, as some think with much less probability, till the chest was full for the day. At the same time, the clause, occupying only one word in the original, may quite possibly purport to state summarily by anticipation that the same system was observed to the end, and the method of the chest not departed from.
Until they had made an end; Hebrew, לְכִּלֵּה, piel infin. The meaning can scarcely be till enough was obtained, because day after day, as the next verso tells us, the chest was brought; but either till those who had come that day to give had all given in their contributions, or, as some think with much less probability, till the chest was full for the day. At the same time, the clause, occupying only one word in the original, may quite possibly purport to state summarily by anticipation that the same system was observed to the end, and the method of the chest not departed from.
11Now it came to pass, that at what time the chest was brought unto the king’s office by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the high priest’s officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance.
The Pulpit Commentary
Unto the king's office. Not "office" in the modern technical business sense; the meaning is the care, charge, or custody of the king, the Hebrew word being פְקֻדַּת; nor does this necessitate the supposition of the personal care of the king. The body of this verse leaves it quite open to possibility, in harmony with the usage of the Hebrew language and its idiom, that the process described took place, if necessary, more than once in a day, and, on the other hand, not necessarily every evening. The change of the number of the verb in "they emptied," etc; and the apparent statement that those who emptied also carried back the chest, betoken that while the king's scribe (1Ki_4:3) and the high priest's officer stood by, the usual Levite functionaries did the work. The phrase, day by day, is not necessarily equivalent to every evening, but to time after time.
Unto the king's office. Not "office" in the modern technical business sense; the meaning is the care, charge, or custody of the king, the Hebrew word being פְקֻדַּת; nor does this necessitate the supposition of the personal care of the king. The body of this verse leaves it quite open to possibility, in harmony with the usage of the Hebrew language and its idiom, that the process described took place, if necessary, more than once in a day, and, on the other hand, not necessarily every evening. The change of the number of the verb in "they emptied," etc; and the apparent statement that those who emptied also carried back the chest, betoken that while the king's scribe (1Ki_4:3) and the high priest's officer stood by, the usual Levite functionaries did the work. The phrase, day by day, is not necessarily equivalent to every evening, but to time after time.
12And the king and Jehoiada gave it to such as did the work of the service of the house of the LORD, and hired masons and carpenters to repair the house of the LORD, and also such as wrought iron and brass to mend the house of the LORD.
The Pulpit Commentary
Gave it to such as did the work of the service; i.e. the persons responsible for the work, or "that had the oversight of it" (2Ki_12:11). Carpenters. It is preferable to render here literally workmen or workers. Probably this clause purports that those responsible, as above, hired masons and workmen. And also such as wrought. Supply the preposition found in the Hebrew text, "to" before "such," and render again the same word (חָרָשֵׁי) literally, workers of iron and brass.
Gave it to such as did the work of the service; i.e. the persons responsible for the work, or "that had the oversight of it" (2Ki_12:11). Carpenters. It is preferable to render here literally workmen or workers. Probably this clause purports that those responsible, as above, hired masons and workmen. And also such as wrought. Supply the preposition found in the Hebrew text, "to" before "such," and render again the same word (חָרָשֵׁי) literally, workers of iron and brass.
13So the workmen wrought, and the work was perfected by them, and they set the house of God in his state, and strengthened it.
The Pulpit Commentary
The work was perfected by their hands. The margin gives the literal rendering, "healing" or health, or, i.e; recovery, "went up upon the work." The lively figure of the Hebrew word used (אֲרוּכָה) is very intelligible. The term is employed in only five other places, viz. Neh_4:7 (Authorized Version, "The walls were made up;" Revised Version better, The repairing of the walls went forward); Isa_58:8; Jer_8:22; Jer_30:17; Jer_33:6; in each of which four instances, in both Authorized Version and Revised Version, the literal rendering "health" or "healing" is found. In his state; equivalent to in its stateliness, perhaps the idea of the Hebrew word מַתְכֻּנְהּוֹ [only used four other times, and then rendered once "tale" (Exo_5:8), twice "composition" (2Ch_30:1-27 :32, 37), once "measure" (Eze_45:11)], being measure, or proportion, or rate.
The work was perfected by their hands. The margin gives the literal rendering, "healing" or health, or, i.e; recovery, "went up upon the work." The lively figure of the Hebrew word used (אֲרוּכָה) is very intelligible. The term is employed in only five other places, viz. Neh_4:7 (Authorized Version, "The walls were made up;" Revised Version better, The repairing of the walls went forward); Isa_58:8; Jer_8:22; Jer_30:17; Jer_33:6; in each of which four instances, in both Authorized Version and Revised Version, the literal rendering "health" or "healing" is found. In his state; equivalent to in its stateliness, perhaps the idea of the Hebrew word מַתְכֻּנְהּוֹ [only used four other times, and then rendered once "tale" (Exo_5:8), twice "composition" (2Ch_30:1-27 :32, 37), once "measure" (Eze_45:11)], being measure, or proportion, or rate.
14And when they had finished it, they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the LORD, even vessels to minister, and to offer withal, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada.
The Pulpit Commentary
And to offer withal. The insertion of the italic type in the Authorized Version "withal" unnecessarily helps suggest uncertainty in this rendering, while the Revised Version gives that word in the ordinary type; margin, both Authorized Version and Revised Version, gives "pestles." The Hebrew word is (הַעֲלוֹת) the hiph. turin, of the familiar verb עָלָה or plural of עֲלי with article prefixed; this word, however, seems to occur only once (Pro_27:22), and then in the singular number. The rest of the money … made vessels for the house of the Lord. This passage may harmonize not unsatisfactorily with the parallel (2Ki_12:13), and on the very suggestion of the circumstantial evidence that arises from the place in which the information of our own text is found, by laying emphasis on the expression,."the rest of the money." The writer of Kings meant that nothing interfered with, nothing whatsoever ran even with the execution of the substantial work of reparation of the building, and he neglects to record that finally a remanet of money being available, vessels were made of it for the inner furnishing of the house.
And to offer withal. The insertion of the italic type in the Authorized Version "withal" unnecessarily helps suggest uncertainty in this rendering, while the Revised Version gives that word in the ordinary type; margin, both Authorized Version and Revised Version, gives "pestles." The Hebrew word is (הַעֲלוֹת) the hiph. turin, of the familiar verb עָלָה or plural of עֲלי with article prefixed; this word, however, seems to occur only once (Pro_27:22), and then in the singular number. The rest of the money … made vessels for the house of the Lord. This passage may harmonize not unsatisfactorily with the parallel (2Ki_12:13), and on the very suggestion of the circumstantial evidence that arises from the place in which the information of our own text is found, by laying emphasis on the expression,."the rest of the money." The writer of Kings meant that nothing interfered with, nothing whatsoever ran even with the execution of the substantial work of reparation of the building, and he neglects to record that finally a remanet of money being available, vessels were made of it for the inner furnishing of the house.
The Death of Jehoiada
15But Jehoiada waxed old, and was full of days when he died; an hundred and thirty years old was he when he died.
Jamieson-Fausset-Brown
15-16. Jehoiada waxed old ... and died--His life, protracted to unusual longevity and spent in the service of his country, deserved some tribute of public gratitude, and this was rendered in the posthumous honors that were bestowed on him. Among the Hebrews, intramural interment was prohibited in every city but Jerusalem, and there the exception was made only to the royal family and persons of eminent merit, on whom the distinction was conferred of being buried in the city of David, among the kings, as in the case of Jehoiada.
2Ch 24:17-22. Joash Falls into Idolatry.
15-16. Jehoiada waxed old ... and died--His life, protracted to unusual longevity and spent in the service of his country, deserved some tribute of public gratitude, and this was rendered in the posthumous honors that were bestowed on him. Among the Hebrews, intramural interment was prohibited in every city but Jerusalem, and there the exception was made only to the royal family and persons of eminent merit, on whom the distinction was conferred of being buried in the city of David, among the kings, as in the case of Jehoiada.
2Ch 24:17-22. Joash Falls into Idolatry.
The Pulpit Commentary
But Jehoiada … died; an hundred and thirty years old. This good man, husband of Jehoram's daughter (2Ch_22:11), only comes to view in virtue of what his wife did, and what he did,; on behalf of Joash the infant and Joash the king for the good of the nation or kingdom of Judah. We seem to know too little of him, and the parallel supplies considerably less than our text in Chronicles. His age, as stated in this verse when he died, seems very improbable, and for a very clear and admirable putting of the case, see Lord Arthur C. Hervey's article in Dr. Smith's 'Bible Dictionary,' 1.944. There is, however, no manifest or even suspicious symptom of corruptness in the text just here, supported as it is by the Septuagint and Josephus, by the stress laid on his old age, whether it showed a hundred and thirty years, or thirty years or fifty years (as have been variously suggested) fewer; the little fact, otherwise looking very significant, that the expression, full of days, is used beside only of Abraham, Isaac, Job, and David, loses its pertinence in that very circumstance that it is used of David, whose age was in no way extreme. The age of the other three, however, exceeded this reputed age given to Jehoiada!
But Jehoiada … died; an hundred and thirty years old. This good man, husband of Jehoram's daughter (2Ch_22:11), only comes to view in virtue of what his wife did, and what he did,; on behalf of Joash the infant and Joash the king for the good of the nation or kingdom of Judah. We seem to know too little of him, and the parallel supplies considerably less than our text in Chronicles. His age, as stated in this verse when he died, seems very improbable, and for a very clear and admirable putting of the case, see Lord Arthur C. Hervey's article in Dr. Smith's 'Bible Dictionary,' 1.944. There is, however, no manifest or even suspicious symptom of corruptness in the text just here, supported as it is by the Septuagint and Josephus, by the stress laid on his old age, whether it showed a hundred and thirty years, or thirty years or fifty years (as have been variously suggested) fewer; the little fact, otherwise looking very significant, that the expression, full of days, is used beside only of Abraham, Isaac, Job, and David, loses its pertinence in that very circumstance that it is used of David, whose age was in no way extreme. The age of the other three, however, exceeded this reputed age given to Jehoiada!
16And they buried him in the city of David among the kings, because he had done good in Israel, both toward God, and toward his house.
The Pulpit Commentary
The honour done Jehoiada well belonged to him, not only for his goodness, his greatness, his practical services to the kingdom, but for the fact that those practical services had entailed the necessity of his standing in loco regis for some time. His royal alliance with Jeheram's daughter, and, if it were so, his extreme patriarchal age, may all have contributed to the honour now put upon him. Little stress can be laid, however, upon this last consideration, failing any other allusion to it, or any emphasized statement of what we have in our 2Ch_24:15.
The honour done Jehoiada well belonged to him, not only for his goodness, his greatness, his practical services to the kingdom, but for the fact that those practical services had entailed the necessity of his standing in loco regis for some time. His royal alliance with Jeheram's daughter, and, if it were so, his extreme patriarchal age, may all have contributed to the honour now put upon him. Little stress can be laid, however, upon this last consideration, failing any other allusion to it, or any emphasized statement of what we have in our 2Ch_24:15.
Joash Turns to Idolatry; Zechariah Stoned
17Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them.
Jamieson-Fausset-Brown
17-22. Now came the princes of Judah, and make obeisance to the king--Hitherto, while Joash occupied the throne, his uncle had held the reins of sovereign power, and by his excellent counsels had directed the young king to such measures as were calculated to promote both the civil and religious interests of the country. The fervent piety, practical wisdom, and inflexible firmness of that sage counsellor exerted immense influence over all classes. But now that the helm of the state-ship was no longer steered by the sound head and firm hand of the venerable high priest, the real merits of Joash's administration appear; and for want of good and enlightened principle, as well as, perhaps, of natural energy of character, he allowed himself to be borne onward in a course which soon wrecked the vessel upon hidden rocks.
the king hearkened unto them, &c.--They were secretly attached to idolatry, and their elevated rank affords sad proof how extensively and deeply the nation had become corrupted during the reigns of Jehoram, Ahaziah, and Athaliah. With strong professions of allegiance they humbly requested that they might not be subjected to the continued necessity of frequent and expensive journeys to Jerusalem, but allowed the privilege their fathers had enjoyed of worshipping God in high places at home. They framed their petition in this plausible and least offensive manner, well knowing that, if excused attendance at the temple, they might--without risk of discovery or disturbance--indulge their tastes in the observance of any private rites they pleased. The weak-minded king granted their petition; and the consequence was, that when they left the house of the Lord God of their fathers, they soon "served groves and idols."
17-22. Now came the princes of Judah, and make obeisance to the king--Hitherto, while Joash occupied the throne, his uncle had held the reins of sovereign power, and by his excellent counsels had directed the young king to such measures as were calculated to promote both the civil and religious interests of the country. The fervent piety, practical wisdom, and inflexible firmness of that sage counsellor exerted immense influence over all classes. But now that the helm of the state-ship was no longer steered by the sound head and firm hand of the venerable high priest, the real merits of Joash's administration appear; and for want of good and enlightened principle, as well as, perhaps, of natural energy of character, he allowed himself to be borne onward in a course which soon wrecked the vessel upon hidden rocks.
the king hearkened unto them, &c.--They were secretly attached to idolatry, and their elevated rank affords sad proof how extensively and deeply the nation had become corrupted during the reigns of Jehoram, Ahaziah, and Athaliah. With strong professions of allegiance they humbly requested that they might not be subjected to the continued necessity of frequent and expensive journeys to Jerusalem, but allowed the privilege their fathers had enjoyed of worshipping God in high places at home. They framed their petition in this plausible and least offensive manner, well knowing that, if excused attendance at the temple, they might--without risk of discovery or disturbance--indulge their tastes in the observance of any private rites they pleased. The weak-minded king granted their petition; and the consequence was, that when they left the house of the Lord God of their fathers, they soon "served groves and idols."
The Pulpit Commentary
The princes. These turned aside from the better part they had performed (2Ch_23:13, 2Ch_23:20). Made obeisance; Hebrew, יִשְׁתַּחֲווּ. This is the word that is used of the sheaves of the brethren of Joseph bowing down, according to his dream, to his sheaf; it is also the repeatedly used word of the worship paid to Jehovah the true God, and to idols and false gods. The word occurs nearly two hundred times. The obeisance of these princes, therefore, on this occasion lacked nothing of the most pronounced character, and the worst species of flattery gained its disastrous ends. Joash must have been now about thirty-six years of age; he was seven years old when he began to reign, he had reigned twenty-three years before the restoring of the temple (2Ki_12:6), and a few years had elapsed since. The words of the princes, to which Joash hearkened, are not supplied by the parallel, which indeed at once proceeds to speak of the threatening attitude of the Syrian king Hazael, and of how Joash bought him off. Our next verse, however, shows to what end those words tended.
The princes. These turned aside from the better part they had performed (2Ch_23:13, 2Ch_23:20). Made obeisance; Hebrew, יִשְׁתַּחֲווּ. This is the word that is used of the sheaves of the brethren of Joseph bowing down, according to his dream, to his sheaf; it is also the repeatedly used word of the worship paid to Jehovah the true God, and to idols and false gods. The word occurs nearly two hundred times. The obeisance of these princes, therefore, on this occasion lacked nothing of the most pronounced character, and the worst species of flattery gained its disastrous ends. Joash must have been now about thirty-six years of age; he was seven years old when he began to reign, he had reigned twenty-three years before the restoring of the temple (2Ki_12:6), and a few years had elapsed since. The words of the princes, to which Joash hearkened, are not supplied by the parallel, which indeed at once proceeds to speak of the threatening attitude of the Syrian king Hazael, and of how Joash bought him off. Our next verse, however, shows to what end those words tended.
18And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass.
The Pulpit Commentary
Served groves; Revised Version, the Asherim, correctly (see note, 2Ch_14:3). For this their trespass. Comparing the emphatic language of 2Ch_24:23," destroyed all the princes of the people from among the people," we may conclude that stress is to be laid on the pronoun "their" in the present verse. The worship of the true God was not left by the whole people, and we are not told it was by the king; but (very probably through want of moral courage) he incurred the severest sort of blame, and was without even the excuse of strong personal temptation.
Served groves; Revised Version, the Asherim, correctly (see note, 2Ch_14:3). For this their trespass. Comparing the emphatic language of 2Ch_24:23," destroyed all the princes of the people from among the people," we may conclude that stress is to be laid on the pronoun "their" in the present verse. The worship of the true God was not left by the whole people, and we are not told it was by the king; but (very probably through want of moral courage) he incurred the severest sort of blame, and was without even the excuse of strong personal temptation.
19Yet he sent prophets to them, to bring them again unto the LORD; and they testified against them: but they would not give ear.
The Pulpit Commentary
Prophets. The name of only one, Zechariah, as in next verse, is given (see by the side of this verse the emphatic and touching language of 2Ch_36:14-16).
Prophets. The name of only one, Zechariah, as in next verse, is given (see by the side of this verse the emphatic and touching language of 2Ch_36:14-16).
20And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.
The Pulpit Commentary
Came upon; margin, clothed; Revised Version margin, clothed itself with (1Ch_12:18). Compare the beautiful expression of Rev_1:10, ,I was in the Spirit;" it was not merely that the Spirit deigned to visit St. John in Patmos, but so possessed him that he was in the Spirit. The son of Jehoiada; i.e. very possibly grandson of Jehoiada (Jehoiada's great age the rather countenancing this interpretation) and "son of Barachias" (Mat_23:35). That ye cannot prosper. The Hebrew text says, "and ye will not prosper." This clause may read all the more forcibly if kept under the dominance of the why of the former, reminding us of such appeals as "Why will ye die?" etc. (2Ch_15:2; Deu_18:1-22, throughout). Reading these two clauses in the preterite or present tense will make them neither less forcible nor less correct, so indicating that they, the princes and the nation, were already beginning to eat the fruit of their ways, and "rumours of war," if not war itself, were on them.
Came upon; margin, clothed; Revised Version margin, clothed itself with (1Ch_12:18). Compare the beautiful expression of Rev_1:10, ,I was in the Spirit;" it was not merely that the Spirit deigned to visit St. John in Patmos, but so possessed him that he was in the Spirit. The son of Jehoiada; i.e. very possibly grandson of Jehoiada (Jehoiada's great age the rather countenancing this interpretation) and "son of Barachias" (Mat_23:35). That ye cannot prosper. The Hebrew text says, "and ye will not prosper." This clause may read all the more forcibly if kept under the dominance of the why of the former, reminding us of such appeals as "Why will ye die?" etc. (2Ch_15:2; Deu_18:1-22, throughout). Reading these two clauses in the preterite or present tense will make them neither less forcible nor less correct, so indicating that they, the princes and the nation, were already beginning to eat the fruit of their ways, and "rumours of war," if not war itself, were on them.
21And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.
The Pulpit Commentary
Stoned him. Yet this was their Law's punishment for themselves, for idolaters (Le 2Ch_20:2). At the commandment of the king. The king, who had yielded to the flattering obeisance and worship of the princes, is now driven on a grievous length further. In the court of the house of the Lord. So Mat_23:35, "between the temple [Revised Version, 'sanctuary'] and the altar."
Stoned him. Yet this was their Law's punishment for themselves, for idolaters (Le 2Ch_20:2). At the commandment of the king. The king, who had yielded to the flattering obeisance and worship of the princes, is now driven on a grievous length further. In the court of the house of the Lord. So Mat_23:35, "between the temple [Revised Version, 'sanctuary'] and the altar."
22Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The LORD look upon it, and require it.
The Pulpit Commentary
Remembered not the kindness (Gen_40:23). The Lord look upon it, and require it. So, too, the Revised Version, which also, according to its custom, removes the italic type from the two neuter pronouns "it." But probabaly a better and correcter rendering is, "The Lord will see and will require" (for it is not necessary to regard this as a prayer of Zechariah); and thus bring it into comparison with those divinest prayers of the Saviour and of St. Stephen. The words on dying Zechariah's lips were perhaps rather the vivid reminiscence of his own well-versed knowledge of the Law, or "the Scriptures" (Gen_9:5; Gen_42:22). The sentence of the dying priest and prophet in one, is, by the writer of Chronicles at any rate, directed in its fall with fearful straightness to the door of Joash the king himself. Remarkable as is the absence of the matter of this and the five preceding verses from the parallel, it will not escape notice how it is implied in verses 17,18 there, while the inclusion of it here is again in patent harmony with the great object of the writer.
Remembered not the kindness (Gen_40:23). The Lord look upon it, and require it. So, too, the Revised Version, which also, according to its custom, removes the italic type from the two neuter pronouns "it." But probabaly a better and correcter rendering is, "The Lord will see and will require" (for it is not necessary to regard this as a prayer of Zechariah); and thus bring it into comparison with those divinest prayers of the Saviour and of St. Stephen. The words on dying Zechariah's lips were perhaps rather the vivid reminiscence of his own well-versed knowledge of the Law, or "the Scriptures" (Gen_9:5; Gen_42:22). The sentence of the dying priest and prophet in one, is, by the writer of Chronicles at any rate, directed in its fall with fearful straightness to the door of Joash the king himself. Remarkable as is the absence of the matter of this and the five preceding verses from the parallel, it will not escape notice how it is implied in verses 17,18 there, while the inclusion of it here is again in patent harmony with the great object of the writer.
The Syrians Spoil Jerusalem
23And it came to pass at the end of the year, that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.
Jamieson-Fausset-Brown
23. at the end of the year the host of Syria came up--This invasion took place under the personal conduct of Hazael, whom Joash, to save the miseries of a siege, prevailed on to withdraw his forces by a large present of gold (2Ki 12:18). Most probably, also, he promised the payment of an annual tribute, on the neglect or refusal of which the Syrians returned the following year, and with a mere handful of men inflicted a total and humiliating defeat on the collected force of the Hebrews.
23. at the end of the year the host of Syria came up--This invasion took place under the personal conduct of Hazael, whom Joash, to save the miseries of a siege, prevailed on to withdraw his forces by a large present of gold (2Ki 12:18). Most probably, also, he promised the payment of an annual tribute, on the neglect or refusal of which the Syrians returned the following year, and with a mere handful of men inflicted a total and humiliating defeat on the collected force of the Hebrews.
The Pulpit Commentary
At the end of the year; Hebrew, תְּקוּפַת; margin, both of the Authorized Version and the Revised Version, revolution. The word is found three other times, Exo_34:22; 1Sa_1:20; Psa_19:7. The versions, of course, express correctly what is meant, but probably the season of spring is also conveyed (2Sa_11:1; 1Ch_20:1). The host of Syria. Their king was Hazael (2Ki_12:17), whether actually with them is perhaps not certain, but the last clause in the verse just quoted would seem to convey that impression. He was King of Damascus (Aram, or Syria), and having already temporarily mastered Israel (2Ki_13:3, 2Ki_13:4, 2Ki_13:22), the way was paved to Gath (2Ch_11:8; 2Ch_17:11), whence wistful eyes were bent on Jerusalem, nearly thirty miles distant thence. Destroyed all the princes of the people; i.e. as in the next verse. And sent all the spoil. Whether intended so here or not, probably the strict subject of the verb in this clause is Joash and his counsellors, in their fright—and just fright—helpless after the slaughter chronicled in our following verse, bribing off Hazael and his host, as in parallel. The suggestion is most plausible that tidings of Zechariah's martyrdom and of the occasion of it were the very incentive to Hazael's incursion, and an illustration of the "means" by which God works, and by which he wrought his purpose in this instance. The spoil of them. If this means only the spoil of the defeated army strictly, then our text gives no trace of the contents of verse 18 in parallel just alluded to; but the frequent dislocation incident to copied extracts and matter borrowed from original sources, and so often evidenced in the present history, when we have been comparing the two derived accounts to which we are indebted for it, incline us to the above view, as one quite open at any rate to possibility.
At the end of the year; Hebrew, תְּקוּפַת; margin, both of the Authorized Version and the Revised Version, revolution. The word is found three other times, Exo_34:22; 1Sa_1:20; Psa_19:7. The versions, of course, express correctly what is meant, but probably the season of spring is also conveyed (2Sa_11:1; 1Ch_20:1). The host of Syria. Their king was Hazael (2Ki_12:17), whether actually with them is perhaps not certain, but the last clause in the verse just quoted would seem to convey that impression. He was King of Damascus (Aram, or Syria), and having already temporarily mastered Israel (2Ki_13:3, 2Ki_13:4, 2Ki_13:22), the way was paved to Gath (2Ch_11:8; 2Ch_17:11), whence wistful eyes were bent on Jerusalem, nearly thirty miles distant thence. Destroyed all the princes of the people; i.e. as in the next verse. And sent all the spoil. Whether intended so here or not, probably the strict subject of the verb in this clause is Joash and his counsellors, in their fright—and just fright—helpless after the slaughter chronicled in our following verse, bribing off Hazael and his host, as in parallel. The suggestion is most plausible that tidings of Zechariah's martyrdom and of the occasion of it were the very incentive to Hazael's incursion, and an illustration of the "means" by which God works, and by which he wrought his purpose in this instance. The spoil of them. If this means only the spoil of the defeated army strictly, then our text gives no trace of the contents of verse 18 in parallel just alluded to; but the frequent dislocation incident to copied extracts and matter borrowed from original sources, and so often evidenced in the present history, when we have been comparing the two derived accounts to which we are indebted for it, incline us to the above view, as one quite open at any rate to possibility.
24For the army of the Syrians came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash.
The Pulpit Commentary
Came with a small company … the Lord delivered a very great host (so Le 2Ch_26:8; Deu_28:25, etc.). So they executed judgment against Joash. The Hebrew says literally, "and on Joash they executed judgments." What the judgments were we do not read, but surely it is probable that they are glanced at in the next verse, "For they left him in great [or, 'many'] diseases," or perhaps "in great illness" (2Ch_21:15).
Came with a small company … the Lord delivered a very great host (so Le 2Ch_26:8; Deu_28:25, etc.). So they executed judgment against Joash. The Hebrew says literally, "and on Joash they executed judgments." What the judgments were we do not read, but surely it is probable that they are glanced at in the next verse, "For they left him in great [or, 'many'] diseases," or perhaps "in great illness" (2Ch_21:15).
Joash Slain by His Servants
25And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings.
Jamieson-Fausset-Brown
25. they left him in great diseases--The close of his life was embittered by a painful malady, which long confined him to bed.
his own servants conspired against him--These two conspirators (whose fathers were Jews, but their mothers aliens) were probably courtiers, who, having constant access to the bedchamber, could the more easily execute their design.
for the blood of the sons--read "the son" of Jehoiada. Public opinion seems to have ascribed the disasters of his life and reign to that foul crime. And as the king had long lost the esteem and respect of his subjects, neither horror nor sorrow was expressed for his miserable end!
25. they left him in great diseases--The close of his life was embittered by a painful malady, which long confined him to bed.
his own servants conspired against him--These two conspirators (whose fathers were Jews, but their mothers aliens) were probably courtiers, who, having constant access to the bedchamber, could the more easily execute their design.
for the blood of the sons--read "the son" of Jehoiada. Public opinion seems to have ascribed the disasters of his life and reign to that foul crime. And as the king had long lost the esteem and respect of his subjects, neither horror nor sorrow was expressed for his miserable end!
The Pulpit Commentary
They left him in great diseases. See note above, and observe further that this parenthetic clause, as treated in both Authorized Version and Revised Version, prepares the way for what follows, and especially for the fact that it was on his bed that they slew him. Render thus, And after they had betaken themselves away, whereas they left him sorely ill, his own servants conspired … and slew him in his bed. His own servants. These had the opportunity the rather at hand, in that he was so ill and in bed. That he died by the conspiring together of a couple of servants, whose foreign and heathen maternity is particularly recorded, was the more ignominious end for him, who had commanded Zechariah to be openly stoned—a death highly honourable in comparison. The parallel (2Ki_12:20) adds that it was in "the house of Mille, which goeth down to Silla" (for the explanation of which passage, see note ad loc.), that the servants' conspiracy to kill Joash took effect. The sons of Jehoiada. We know of only one son, Zechariah; there may have been other sons, or other lineal relations of Jehoiada may be covered by the word "sons." We are not obliged to interpret the avenging act of the servants as one to which their own pious and patriotic zeal led them, which, considering their maternal pedigree, is perhaps something unlikely, though of course not impossible, but one to which they were incited by the retributive providence of him who held their hearts also in his hand. In a word, it was a deed done for the bleed—required (see note and references under verse 22). Not in the sepulchres of the kings. See note on verse 16, and references there quoted; as also the ambiguous expression of the parallel (verse 21), "They buried him with his fathers in the city of David."
They left him in great diseases. See note above, and observe further that this parenthetic clause, as treated in both Authorized Version and Revised Version, prepares the way for what follows, and especially for the fact that it was on his bed that they slew him. Render thus, And after they had betaken themselves away, whereas they left him sorely ill, his own servants conspired … and slew him in his bed. His own servants. These had the opportunity the rather at hand, in that he was so ill and in bed. That he died by the conspiring together of a couple of servants, whose foreign and heathen maternity is particularly recorded, was the more ignominious end for him, who had commanded Zechariah to be openly stoned—a death highly honourable in comparison. The parallel (2Ki_12:20) adds that it was in "the house of Mille, which goeth down to Silla" (for the explanation of which passage, see note ad loc.), that the servants' conspiracy to kill Joash took effect. The sons of Jehoiada. We know of only one son, Zechariah; there may have been other sons, or other lineal relations of Jehoiada may be covered by the word "sons." We are not obliged to interpret the avenging act of the servants as one to which their own pious and patriotic zeal led them, which, considering their maternal pedigree, is perhaps something unlikely, though of course not impossible, but one to which they were incited by the retributive providence of him who held their hearts also in his hand. In a word, it was a deed done for the bleed—required (see note and references under verse 22). Not in the sepulchres of the kings. See note on verse 16, and references there quoted; as also the ambiguous expression of the parallel (verse 21), "They buried him with his fathers in the city of David."
26And these are they that conspired against him; Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess.
The Pulpit Commentary
Zabad. The name Jozachar of the parallel is probably the correct word, and a copyist's corruption may with some plausibility be argued as the cause of the form Zabad in our text. The parallel omits the names of the mothers' nationality. Shimrith. The parallel has Shomer, probably an Hebraized form of the Moabitish name of our text.
Zabad. The name Jozachar of the parallel is probably the correct word, and a copyist's corruption may with some plausibility be argued as the cause of the form Zabad in our text. The parallel omits the names of the mothers' nationality. Shimrith. The parallel has Shomer, probably an Hebraized form of the Moabitish name of our text.
27Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead.
The Pulpit Commentary
His sons. We only know of one, Amaziah, his successor. The burdens laid upon him. Some explain this expression of the tribute and bribe Joash had to pay Hazael; others of prophetic "burdens" uttered against him; and others (much favoured by the position of the clause just before the repairing of the house, etc.) of the task which he had so voluntarily undertaken, the money-raising and all (Eze_24:25; comp. our Eze_24:6, Eze_24:9, Eze_24:11). The repairing; Hebrew, וִיסוֹר. Render, with the Revised Version, the rebuilding. The story of the book of the kings. The Revised Version renders the Hebrew text (מִדְּרַשׁ סֵפֶר) "the commentary of the book of the kings," probably to be followed by the words, "of Judah;" the parallel has "the book of the Chronicles [סִפֶד דִּבְרֵי הַיָמִים] of the kings of Judah". The word rendered "story" or "commentary" in our text is employed only once beside (2Ch_13:22). Its verbal root, however, is found about a hundred and sixty-two times, invariably in the sense of inquiring, and almost invariably rendered in the Authorized Version by the word "inquire," or "seek;" so that perhaps the word "study" or "pursuit" might, idioms being allowed for, be the nearer rendering. It is rabbinic literature mostly that has determined the preference for the word "commentary."
His sons. We only know of one, Amaziah, his successor. The burdens laid upon him. Some explain this expression of the tribute and bribe Joash had to pay Hazael; others of prophetic "burdens" uttered against him; and others (much favoured by the position of the clause just before the repairing of the house, etc.) of the task which he had so voluntarily undertaken, the money-raising and all (Eze_24:25; comp. our Eze_24:6, Eze_24:9, Eze_24:11). The repairing; Hebrew, וִיסוֹר. Render, with the Revised Version, the rebuilding. The story of the book of the kings. The Revised Version renders the Hebrew text (מִדְּרַשׁ סֵפֶר) "the commentary of the book of the kings," probably to be followed by the words, "of Judah;" the parallel has "the book of the Chronicles [סִפֶד דִּבְרֵי הַיָמִים] of the kings of Judah". The word rendered "story" or "commentary" in our text is employed only once beside (2Ch_13:22). Its verbal root, however, is found about a hundred and sixty-two times, invariably in the sense of inquiring, and almost invariably rendered in the Authorized Version by the word "inquire," or "seek;" so that perhaps the word "study" or "pursuit" might, idioms being allowed for, be the nearer rendering. It is rabbinic literature mostly that has determined the preference for the word "commentary."
THE HOLY BIBLE
2 Chronicles
Chapter 24
Translated out of the original tongues, and with the former translations diligently compared and revised.
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