Front matter (continued, part 59)
You also recognize the difference between leaders who are motivated by selfish ambition and leaders who are motivated by spiritual dedication. Jehu was proud of his "zeal for the Lord" (10:16), but that "zeal" was a pious cloak that hid the egotism and anger that really motivated his service. God gave Jehu an important work to do, but the king went beyond the assigned boundaries and carried his mandate too far. The Lord commended Jehu for what he accomplished (10:30), but He also chastened him for his pride and compromise. Humanly speaking, were it not for the courageous service of the high priest, Jehoiada, and his wife Jehosheba, the Davidic dynasty would have come to an end. The future of God's promises to David, that
Jehu even pointed out their advantages: they were in a walled city and they had armor and weapons as well as chariots and horses. Jehu was using a technique that revolutionaries have used successfully for centuries: making a bold proposal and letting the leaders' imaginations create fear in their hearts. Adolf Hitler wrote, "Mental confusion, contradiction of feeling, indecisiveness, panic: these are our weapons." Three different groups of leaders had to unite on this decision, and these men knew that Jehu had killed two kings and disposed of Jezebel. Furthermore, he seemed invincible, for nobody had stood in his way. The message they sent to
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family, Jehu proceeded to kill all of Ahab's descendants that he found in Jezreel. But he didn't stop there; he went beyond his divine commission and killed Ahab's close friends, his chief officers, and the priests who served in the palace. It was a wholesale slaughter based on "guilt by association." The Lord wanted to rid the land of Ahab's family so that none of them could usurp the throne, but for Jehu to kill Ahab's friends, officers, and priests was totally unnecessary. In fact, Jehu later had serious problems with the Syrians (10:22–23) and could have used some of the wisdom and experience of the court officers he killed. By wiping out these former leaders, Jehu destroyed a valuable source of political wisdom and skill.
Jehu at Jezreel was one of complete unconditional surrender. They promised to do whatever he commanded and they agreed not to name a new king. In short, they accepted Jehu as their king.
Samaria obeys Jehu's orders (vv. 6–10). Now Jehu shows himself to be the master of political double-talk. He accepted their submission to his rule and then ordered them to "take the heads" of the seventy descendants of Ahab and bring them to Jezreel. This could mean "bring the leaders among the group to me and we'll discuss matters," or it could mean "behead all seventy and bring me their heads." It was the second interpretation that the leaders followed, so they immediately killed Ahab's descendants and sent messengers to Jezreel with the heads. When they arrived that evening, Jehu ordered the messengers to stack up the heads at the entrance of the city, certainly a grisly reminder to the people of Jezreel that it didn't pay to get in Jehu's way.
He then left Jezreel and went to Samaria to claim his throne. On the way, he met a group of travelers who were going to Jerusalem to visit King Ahaziah, who was related to them. They didn't know that King Ahaziah, King Joram, and Queen Jezebel were all dead and that Jehu had killed them and was now in charge. Since Ahaziah had married into Ahab's family (8:18), it seemed logical to Jehu that anybody related to Ahaziah belonged to the enemy, so he had all forty-two men slain. But these men weren't related by blood to Ahab; they were descendants of David! Jehu was now attacking the Davidic dynasty! (See 2 Chron. 22:8.)
But the next morning, Jehu again showed himself a master politician by absolving himself of any guilt! He admitted that he had killed Joram, the former king of Israel, but since he had not left Jezreel, he couldn't have murdered the seventy young men. Then he reminded them of the divine promise that all of Ahab's descendants would be eliminated, so the responsibility ultimately lay with the Lord and His prophet Elijah. In one brief speech, Jehu washed his hands of the mass murder and also allied himself with the Lord and the prophet Elijah!
He enlists a friend (vv. 15–17). Jehu now encountered an ally, Jehonadab the Rechabite, and used him to give respectability to his own ambitions. The Rechabites were a people that belonged to the Kenites, the descendants of Moses' brother-in-law Hobab (Judg. 4:11). They identified with the tribe of Judah (Judg. 1:16) but stayed to themselves and followed the traditions laid down by their ancestors (Jer. 35). They were respected highly by the Jewish people, but, being nomads and tent-dwellers, the Rechabites were separated from the everyday city life and politics of the Jews.
Jehu practiced what is today called "double-speak." Taxes are now "revenue enhancement" and potholes are "pavement deficiencies." People are no longer bald; they are only "follicularly deprived." Hospital technicians gave a fatal dose of nitrous oxide to a mother about to deliver and killed both the mother and the child. They called the tragedy "a therapeutic misadventure." Poor people are now "fiscal underachievers," and soldiers no longer kill the enemy, they "service the target." David was right when he wrote, "They speak falsehood to one another; with flattering lips and with a double heart they speak" (Ps. 12:2 nasb).
Jehonadab was just the kind of man Jehu needed to make his crusade look credible. When Jehonadab took Jehu's hand and stepped into the royal chariot, he declared that he was heart and soul behind the new king. Certainly Jehonadab disapproved of Baal worship and rejoiced to hear that Ahab's family was being eradicated. However, when he met Jehu, Jehonadab didn't know the motives that were driving the king and the ruthless methods he was using.
Selfish ambition (10:11–17) Jehu's divine commission had now become a personal crusade, motivated by his own selfish ambition. Novelist Joseph Conrad wrote in the preface to Some Reminiscences, "All ambitions are lawful except those which climb upward on the miseries and credulities of mankind." Lawful ambition uses truth and builds on the past, while unlawful ambition uses lies and destroys the past. Dictators must annihilate their enemies in order to be safe, but in so doing, they destroy the past and the information and help they need for moving into the future. A German aphorism says, "Every eel hopes to become a whale," and Jehu was now driving in that lane.
Every ambitious leader needs a respectable second man to help "sell" his policies and practices to the public. It was bad enough that Jehu had begun to murder innocent people, but now he was "using" an innocent man to make his crimes look like the work of the Lord. However, this is the way many unscrupulous leaders operate. Jehu's statement "see my zeal for the Lord" (v. 16) reminds us of the words of Elijah when he was running from Jezebel and hiding in the cave (1 Kings 19:10, 14). The Hebrew word can be translated "jealous" or "zealous."
He goes too far (vv. 11–14). To prove that he intended to obey God and purge the land of Ahab's
When Jehu and Jehonadab arrived at Samaria with
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wanted "pure worship" for the great sacrifice. Once the Baal worshippers were ready inside the temple, Jehu instructed his eighty soldiers outside the temple to be ready to enter the temple as soon as the sacrifice was ended.
the company of soldiers, Jehu presented himself as their king and the people submitted to him. Jehu had already intimidated the rulers of the city, so he met no opposition when he rode through the city gate. The city officers turned Ahab's remaining relatives over to him and Jehu killed them all.
Does the "he" in verse 25 (kjv) refer to Jehu or to the high priest of Baal? The NIV and the NASB both opt for Jehu, but not knowing the layout of the temple or the order of the service, it's difficult to decide. How could the king be visible at the altar and, without raising suspicion, leave the altar and go outside to command the soldiers? It's likely that Jehu provided the animals for the sacrifices, so in that sense, he was "sacrificing to Baal" whether he was at the altar or not. The soldiers killed all the Baal worshippers in the temple and threw their bodies outside into the court. Then some of the men went into the inner shrine of the temple and removed the wooden images of the gods and the stone image of Baal and destroyed them. What once was the sacred house of Baal was turned into a public latrine.
Deception (10:18–28) Jehu had finished the work of ridding the nation of Ahab's family, so there were no descendants who could challenge his right to the throne. But what about the Baal worship that had infected the land? That was Jehu's next responsibility and he decided to use deception as his major weapon.
As king of Israel, Jehu could have dealt with the Baal worshippers in one of three ways. He could have commanded them to leave the land, or he could have obeyed Deuteronomy 13 and killed them. He might even have tried to convert them, although it would have been easy to "convert" if the sword was hanging over your head. He also could have ordered the temple of Baal to be torn down. Jehu had the promised support of the leaders in Samaria (v. 5), so why did he choose to lie to the people and then kill them? God's servants are not allowed to "do evil that good may come" (Rom. 3:8 nasb; see 1 Thess. 2:3), yet that's the course that Jehu took. He had authority from Moses to kill the idolaters, and that he did, but why did he deceive them first?
Jehu's plan worked and enabled him in one day to wipe out Baal worship in the land. By lying to the people, he accumulated a larger crowd of Baal worshippers than if he had gone after them one by one, but it's unfortunate that his first public act as king in Samaria was an act of deception. Would anybody trust him after that?
Compromise (10:29–36) Once things quieted down, Jehu had a long reign of twenty-eight years, but he followed the ways of Jeroboam and worshipped the golden calves at Dan and Bethel. The calves were supposed to be only symbols of Jehovah, but it was idolatry just the same. In spite of his zeal for the Lord, Jehu was an idolater at heart who used the Lord's name only to cover up his sins. By being a part of the "national religion," Jehu united the people and gained their respect. Jehu was a consummate politician to the very end.
He lied to them about himself, claiming that he was more devoted to Baal than Ahab had been. He also lied about the service in the temple of Baal. However, this may have been another instance of Jehu's "doublespeak," for there was a "great sacrifice" to Baal—the lives of the priests and the worshippers in Baal's temple! Jehu was a military man whose life was so dedicated to strategy and conquest that, unlike David, he couldn't bring faith and the glory of God into his battles. Jehu seems to have had a lust for blood and a joy in outsmarting his enemies, and we never read that he sought the mind of the Lord in any of his endeavors.
The Lord commended Jehu for the work he had done and rewarded him by giving him the longest dynasty in the history of the northern kingdom—over one hundred years. He was succeeded by Jehoahaz, Joash, Jeroboam II, and Zechariah, all of whom were bad kings. But the prophet Hosea announced that the Lord was displeased with Jehu for murdering innocent people (Hos. 1:4; 2:21). Jehu established his dynasty by killing King Joram at Jezreel (2 Kings 9:15ff.), and for this God would judge him. "Jezreel" means "God scatters" and He would scatter the northern kingdom by allowing the Assyrians to conquer them in 722 BC Jehu's great-great-grandson Zechariah reigned only six months and was assassinated by Shallum who reigned only one month. The dynasty began with a murder and ended with a murder.
First, he assembled the prophets, ministers, and priests of Baal and commanded them to announce a great sacrifice for Baal. Coming from the king through the religious leaders, the announcement would carry much more weight and be more believable. Jehu even sent messengers throughout the land to command the Baal worshippers to attend the great sacrifice in Samaria. The house of Baal in Samaria was built by Ahab for Jezebel (1 Kings 16:31–32), so Jehu would destroy "the house of Ahab" in two senses: his physical "house" or family and the house he built for Baal.
Once the people were in the temple, Jehu made sure that no true worshippers of Jehovah were among the worshippers of Baal. He commanded that the Baal worshippers wear the special garments that were used during their services, and he and Jehonadab admonished the priests not to allow any outsiders to participate (v. 23). Jehu gave the impression that he
Even during Jehu's lifetime, the Lord chastened him by allowing Israel's old enemy Syria (Aram) to take territory from the tribes east of the Jordan. Having the enemy living right across the Jordan River wasn't a com-
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keep it? How could He allow the queen mother to do such an evil deed and jeopardize the future of the messianic line? But God was still on the throne and had His servants prepared to act. In a world that seems to be controlled by deceit and selfish ambition, there are still people like Jehoiada and Jehosheba who have faith in God's Word and courageously do His will.
fortable situation for the nation. Jehu was an effective soldier but he wasn't much of a builder, and he's remembered only for the people he killed. He could have assembled a group of gifted men to assist him in promoting the true faith in the land, but he settled for following the crowd and worshipping the golden calves.
Retaliation (11:1; 2 Chron. 22:10) We move now to the southern kingdom of Judah where the throne was empty because Jehu had killed King Ahaziah near Jezreel (9:27–28). The queen mother, Athaliah, a daughter of Ahab, saw her opportunity and seized the throne, reigning for six years. As the founder of Baal worship in Judah, she had no desire to see the Davidic dynasty succeed. She tried to kill all the royal princes, but one survived. David's family was rapidly being destroyed. When Jehoram became king of Judah, he killed all his brothers and some of the princes of Israel to prevent them from dethroning him (2 Chron. 21:4), and the Arabian invaders had killed Jehoram's older sons (22:1). Jehu had killed some of David's descendants (22:8), and now Athaliah had ordered the "royal seed" to be wiped out. Satan certainly did his utmost to keep the promised Messiah from being born in David's family in Bethlehem!
Protection (vv. 2–3; 22:11–12). Jehoiada was the high priest and Jehosheba, his wife, was a princess, a daughter of King Jehoram and a sister to King Ahaziah, whom Jehu had slain. This made her an aunt to little Joash. That such a godly woman should come out of that family is a miracle of the grace of God. Knowing what Athaliah planned to do, the priest and the princess stole one-year-old Joash from the royal nursery and hid him with his nurse, first in a room where old bedding was stored and then in a room in the temple. As he grew older, he mingled and played with the other children in the temple area and wasn't recognized as an heir to the throne.1
Presentation (vv. 4–12; 23:1–11). Jehoiada and Jehosheba and the boy's nurse had the patience to wait for God's time, for faith and patience go together (Heb. 6:12). "Whoever believes will not act hastily" (Isa. 28:16 nkjv). In His gracious providence, the Lord watched over the child as well as the three people who knew who he was and where he was, for if Queen Athaliah had known what they were doing, she would have killed them along with the prince.
Athaliah was retaliating because of all that Jehu had done in eradicating Ahab's family and Baal worship in Israel. To return evil for good is demonic; to return good for evil is godlike; and to return evil for evil and good for good is human. Wherever there is conflict in this world, you will usually find this spirit of revenge and retaliation. As individuals used to fight duels to uphold their personal honor, so nations sometimes fight wars to protect their national honor. But by killing the royal seed, Athaliah was rebelling against the Lord Jehovah who had promised David that he would have a descendant sitting on his throne in Jerusalem.
While waiting those six years, the high priest had thought and prayed, and the Lord told him how to take Athaliah off the throne and put Joash on the throne. First, he called together the five officers who were in charge of the temple guard, presented the king to them and had them take an oath to obey his orders and tell no one what was going to transpire. After outlining his plan, he sent them throughout the kingdom of Judah to order the Levites living away from Jerusalem and the heads of the Jewish families (clans) to come to Jerusalem on a specific Sabbath day. They were to assemble at the temple as though they were there to worship the Lord.
Most of us don't go to that extreme in seeking to "pay back" our enemies, but revenge isn't an unknown thing among God's people. Moses in the law admonished his people not to practice revenge (Lev. 19:18), and Solomon gave the same counsel (Prov. 20:22; 24:29). Jesus taught against personal revenge (Matt. 5:38–48), as did the apostles Paul (Rom. 12:17–21) and Peter (1 Peter 3:8–9). Planning and executing revenge does far more harm to the perpetrator than to the victim. Many famous authors have written about "sweet revenge," but experience shows that revenge is very bitter. A Jewish proverb says, "The smallest revenge will poison the soul." If you are going to pay back an enemy, choose a good one, because paying back an enemy is a very expensive luxury.
Jehoiada's plan was simple but effective. The five officers each commanded one hundred men. Two companies would ordinarily be on duty daily and be replaced on the Sabbath Day, but on this particular Sabbath they would remain on duty and guard the king. A third company would guard the palace where Athaliah lived, and this would give her a false sense of security. A fourth company was assigned to the gate Sur (or "the foundation gate"—23:5), which may have led from the nearby palace to the temple area. The fifth company assembled at the gate behind the guardhouse, a normal place for the temple guards to gather. Anybody watching at the temple would have no reason to suspect that anything dramatic was about to occur. They would see the guards march in and take their usual places, and they might notice that the crowd of worshippers in the temple was larger than usual.
Faith and courage (11:2–12; 2 Chron. 22:11— 23:11). When wicked Athaliah killed the heirs to David's throne, the faithful remnant in Judah must have wondered where God was and what He was doing. Why would He make a covenant promise to David and not
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King. The king ruled as God's chosen representative, and the people obeyed the king as they would obey the Lord, for the law of Israel was the law of the Lord. Israel was a covenant nation, for at Mount Sinai their ancestors had sworn allegiance to the Lord and His Word (Ex. 18—19). No other nation on earth has this same covenant relationship to the Lord (Ps. 147:19–20).
Even King David was involved in the plan! The high priest distributed to the men the weapons that David had confiscated in his many battles, and the guards protected David's own heir with those weapons. It was David who purchased the property on which the temple stood (2 Sam. 24:18ff.), and it was David who provided the wealth that enabled Solomon to build the temple. Some of it came from his own personal treasury and the rest from the spoils of the battles he had fought for the Lord (1 Chron. 28—29). He wrote many of the songs the Levites sang in the temple services, and now he was providing the weapons to defend his own dynasty. David not only served his own generation (Acts 13:36) but every generation that followed. What an example for us to follow!
The elimination of Baal worship (vv. 18–21; 23:17). As Jehu had done in Samaria, so Jehoiada did in Jerusalem: he and the people destroyed the temple of Baal and killed the chief priest of Baal before the altar of Baal.2 No doubt they also executed the other people who were leaders in Baal worship. They also destroyed the temple of Baal and the altar and images that it contained. Because of Athaliah and her compromising husband Jehoram and their son Ahaziah, the kingdom of Judah had been infected with idolatry for at least fifteen years, and now the infection was exposed and removed.
When everybody was in place, Jehoiada brought out the seven-year-old king and presented him to the people. Jehoiada put the crown on Joash's head and gave him a copy of the law of God that he was to obey (Deut. 17:14–12; 31:26). The high priest anointed him and the people joyfully welcomed him as their ruler. "God save the king" is literally "Let the king live!" (See 1 Sam. 10:24; 2 Sam. 16:16; 1 Kings 1:25, 39.) God had kept His covenant promise and put one of David's descendants on the throne of Judah!
The restoration of the Davidic dynasty (11:19–21; 23:20–21). What a joyful crowd it was that escorted the king from the temple to the palace, where they placed him on the throne! Satan's attempt to end the Davidic line had failed, and the messianic promise was still in force. The people had done the will of God and obeyed His Word, and for the first time in many years, righteousness and peace reigned in the land.
Obedience (11:13–21; 2 Chron. 23:12–21) God had protected the young king and had enabled Jehoiada and the officers to present him to the people, but the work wasn't over yet.
The organization of the temple ministry (11:18b; 2 Chron. 23:18–19). We learn from 2 Kings 12 that the temple of the Lord had been grossly neglected and abused during the time that Athaliah was the power behind the throne. Jehoiada immediately took steps to remedy this situation by following David's orders (1 Chron. 23—26) and putting the proper priests and Levites into places of ministry. It was important that they offer the daily sacrifices to the Lord and sing praises to Him. It was also essential that the doors of the temple be guarded so that no unclean person might enter and defile the other worshippers. Revival is simply obeying God's Word and doing what He commanded our fathers to do. We don't need the novelties of the present; we need the realities of the past.
The execution of Athaliah (vv. 13–16; 23:12–15). The repeated shout "God save the king!" startled Athaliah and she hastened out of the palace to see what was happening. The first thing she discovered was that she was trapped. There were guards around the palace and between the palace and the temple courts, so there was no opportunity for her to escape or for her own soldiers to come to her rescue. She hurried to the temple court where she saw the young king standing by the pillar (1 Kings 7:21), protected by the captains. She also saw that the assembly was made up not only of priests, Levites and military personnel, but also "the people of the land," that is, the land-holding citizens whose work, wealth, and influence were important to the nation.
When God began to restore true worship in Jerusalem and Judah, He started with one dedicated couple—Jehoiada the high priest and his wife, Jehosheba. They enlisted the nurse who cared for Joash, and God protected all four of them for six years. Then Jehoiada enlisted the five military captains, who in turn assembled their five hundred soldiers. The scattered priests, Levites, and people of the land came together as one to honor the Lord and obey His Word. Sin was purged, God's will was accomplished and the name of the Lord was glorified!
How paradoxical that she should shout "Treason! Treason!" when she was the real traitor. Joash was a descendant of David and had every right to the throne, while Athaliah had seized the throne and had no claim to it. Jehoiada ordered the five military captains to escort her out of the temple area and told the guards to slay anybody who followed her. Once they were back on the palace grounds, near the Horse Gate, they killed her with the sword.
God could do it then, and He can do it today—but we must trust Him to have His way.
The dedication of the people (v. 17; 23:16). Jehoiada had already given the holy covenant to the king (v. 12), but it was necessary that both the people and the king affirm their allegiance to one another and to the Lord. Israel was a theocracy and God was their
Notes 1 Often in the account of salvation history, the future of God's
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seemed to be a willing student, and during all the years that Jehoiada instructed him, the king obeyed the Lord. When the king was ready for marriage, it was Jehoiada who picked out his two wives. Both David and Solomon had gotten into trouble because of too many unwise marriages, so the high priest limited Joash to two wives. It was important that Joash rebuild the family of David, for the house of David had almost been destroyed by Jehoram (2 Chron. 21:4), Jehu (2 Kings 10:12–14), Arab invaders (2 Chron. 22:1), and Queen Athaliah (2 Kings 11:1).
plan rests with a baby or a child. Cain killed Abel, but God sent Seth as the next link in the chain. Abraham and Sarah waited twenty-five years for their son Isaac to be born, and baby Moses was supposed to be drowned but lived to grow up and deliver Israel from Egypt. During one of Israel's darkest hours, the Lord sent Samuel to Hannah and Elkanah. Now, the future of the messianic promise and the Davidic covenant rests with one little boy. 2 Jehoiada wouldn't allow the guards to kill Athaliah on the holy ground of the temple of Jehovah, but they could kill the priest of Baal before the very altar of Baal. Baal worship was a manmade religion and therefore a false religion. See John 4:22–23.
The only thing Joash and Jehoiada didn't do was remove the high places in Judah, the local shrines where the people worshipped the Lord. They were supposed to go to the temple to worship (Deut. 12), but during the dark days of Athaliah's reign, the temple had been ignored and even allowed to decay. However, Jehoiada and King Joash would lead the people in repairing the temple so that they had a fine place for worshipping the Lord. The godly people in Judah must have rejoiced that an obedient descendant of David was on the throne. What they didn't know was that Joash's faith was shallow, and that he obeyed God only to please Jehoiada. Joash was an excellent follower but not a good leader. When Jehoiada died, Joash went his own way and disobeyed the Lord.
CHAPTER SEVEN 2 Kings 12—13 (2 Chronicles 24) FOCUSING ON FAITH I
t's a well-known principle that what a person believes ultimately determines how a person behaves. Eve believed the Devil's lie that she wouldn't die; she ate the forbidden fruit, and she eventually died. With his eyes wide open, Adam believed he should imitate his wife, so he took the fruit and ate it, and he plunged the human race into sin and death (Gen. 3; Rom. 5:12–21; 1 Tim. 2:14). When we believe the truth, God works for us, but when we believe a lie, the Devil works against us. When our Lord was tempted by Satan, He countered Satan's lies with God's truth and said, "It is written" (Matt. 4:1–11). The three kings presented in these chapters illustrate three different kinds of faith, none of which is the kind God's people should have today.
Struggling (vv. 4–16; 2 Chron. 24:4–14). It was clear to the people of Judah that godly Jehoiada was the power behind the throne, and this probably gave them a feeling of security. But as the king matured in age and experience, he must have been frustrated by this arrangement. It's a normal thing for young people to want the freedom to be themselves and make their own decisions, and this desire must have been intensified in Joash's life because of the authority he possessed. But with Jehoiada running things, Joash could say with King David, "And I am weak today, though anointed king" (2 Sam. 3:39 nkjv).
Joash—shallow faith (12:1–21) In His parable about the sower (Matt. 13:1–9, 18–23), Jesus explained that, from a spiritual viewpoint, there are four kinds of hearts, and they respond to the seed of the Word in four different ways. When the hardhearted hear the Word, the seed can't get in, so Satan snatches it away. Shallow-hearted people receive the Word but provide no room for it to take root, so the shoots grow up but don't last. A plant can't grow and bear fruit if it doesn't have roots. Those with crowded hearts receive the seed but the shoots are smothered by the weeds that should have been pulled up. The person with the heart that bears fruit is honest, repentant, understands the Word and embraces it by faith. When it came to his own personal faith, King Joash had a shallow heart. Let's note the stages in Joash's spiritual experience.
It isn't easy to mentor a young king and know just when to loosen and lengthen the restraining cords. Parents know this from raising their children to adulthood. Perhaps Jehoiada was taking charge too much and not gradually handing responsibility over to Joash. On the other hand, perhaps Jehoiada held the reins longer because he saw some weaknesses in the king's character and wanted to give him time to correct them. Maybe it was just a "generational problem." Whatever the cause, the king decided it was time to be set free from the rule of the Jewish priesthood and to begin to assert his authority. He chose the repairing of the temple as his focal point for freedom.
No doubt Joash and Jehoiada had discussed the need for repairing the temple, but for some reason, the high priest wasn't enthusiastic enough to get things started. Old age may have been a factor. We don't know how old Joash was when Jehoiada issued the order to have the temple offerings diverted into the building project (vv. 4–5). This would include money from the census (Ex. 30:11–16; Num. 2:32), money from personal vows
Obeying (vv. 1–3; 2 Chron. 24:1–3). Joash was only seven years old when he ascended the throne of Judah (11:4), and he had a long reign of forty years. It's obvious that a child of seven can't rule a nation, so the high priest Jehoiada was his tutor and mentor. Joash
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struct and meet in their own buildings. Some of the saints today oppose church buildings and say they're a waste of God's money, while others almost worship their buildings and get their priorities confused. Campbell Morgan clarifies the issue with this warning:
(Lev. 22:18–23; 27:1ff.), and money from the trespass offerings (v. 17; Lev. 5:14—6:7). But the plan didn't work, probably because the priests depended on these sources of income for the funds they needed to maintain the temple ministry and to meet their own needs. As far as the census was concerned, the priests and Levites may have hesitated because they remembered that David's census had brought judgment to the land (1 Chron. 22).
Whereas the house of God today is no longer material but spiritual, the material is still a very real symbol of the spiritual. When the Church of God in any place in any locality is careless about the material place of assembly, the place of its worship and its work, it is a sign and evidence that its life is at a low ebb.1
The text doesn't tell us how long Joash waited for Jehoiada to act, but when he was thirty years old and had reigned for twenty-three years, the king decided to act on his own. He called in Jehoiada and cautiously rebuked the priests for not doing the job. He also told the high priest that the throne would now direct the building program. The priests could keep the money that was rightfully theirs according to the Mosaic law, because the new approach to financing the project would be freewill offerings from the people. Jehoiada informed the priests and Levites, who must have rejoiced that their income wouldn't be diverted and that they no longer had to get involved in repairing the temple. Having been involved in church building programs, I can sympathize with them!
I recall preaching one Sunday evening to a congregation that met in a church building that was in such disrepair that it couldn't help but embarrass the members and the visitors they brought. It was doubtful that any of the members lived in houses in that condition (Hag. 1:1–6). I asked one of the church leaders why they didn't fix things up, and he replied somewhat sarcastically, "Oh, most of our budget has to go to foreign missions. And do you know what the missionaries do with the money we send them? They fix their buildings!" It wasn't a matter of either home or foreign but of balance. As Dr. Oswald J. Smith used to say, "The light that shines the farthest will shine the brightest at home." The executive director of a foreign mission ministry told me, "It took me ten years to learn that Acts 1:8 didn't use the word or but the word and. The Lord doesn't tear things down at home in order to build things up overseas." Blessed are the balanced!
The arrangement was simple, and it worked. Jehoiada prepared a large offering box, placed it in the temple by an entrance near the altar, and encouraged the people to bring their offerings for the repair of the temple. Of course, there were temple guards that kept their eye on the box. When the people found out that the project was now under royal supervision and in the hands of the laity, this encouraged them to give even more. They knew that every gift they brought and placed in the box would go directly into the building project and not be diverted into other ministries, so they gave generously. King Josiah followed a similar plan when he repaired the temple nearly two hundred years later (2 Kings 22:1–7).
Forsaking (vv. 17–18; 2 Chron. 24:15–22). Jehoiada died at the advanced age of one hundred and thirty. He was so beloved by the people that he was buried with the kings (2 Chron. 24:15–16). But when Jehoiada passed off the scene, King Joash showed his true colors and abandoned the faith. His apostasy wasn't the fault of Jehoiada, for the high priest had faithfully taught Joash the Scriptures. The problem was Joash's shallow faith and his desire to please the leaders of the land, "the officials of Judah" who visited Joash and asked him to be more lenient in matters of religion (24:17–18). He relented, and once again idolatry moved into Judah and Jerusalem.
However, Joash didn't ignore the priesthood in this project, for the counting and distributing of the money was handled jointly by representatives of the king and the high priest (v. 10). Without realizing it, Joash was following Paul's principle of involving the people and making sure everything was kept open and aboveboard (2 Cor. 8:16–24). The workers were so honest and faithful that nobody kept records of the income and expenditures, a fact that may have upset the royal auditors. The only project they didn't include was replacing the gold and silver utensils that had been stolen from the temple (2 Chron. 24:7), but enough money was left over to take care of that need (2 Chron. 24:14).
Joash's apostasy was a sin of willful rebellion against God, for the king knew what the law of Moses taught about idolatry. But it was also a sin of ingratitude for all that Jehoiada had done for him. Jehoiada and his wife had saved the king's life! The high priest had taught him the truth of God's Word and had stood at Joash's side as he learned how to govern the people. But the king had never taken the truth into his heart and allowed it to take root. The soil of his heart was shallow and he had obeyed God's law only because his mentor was watching. He even took wealth from the very temple he had repaired and gave it to a pagan king for ransom!
Believers today know that the Lord doesn't live in church buildings or in any other kind of building (John 4:23–24; Acts 7:48–50; 17:24), but this doesn't mean that it's wrong to dedicate structures to His service and glory. The early churches didn't have their own buildings but met in homes and in accessible public places such as the temple in Jerusalem. It wasn't until the fourth century that the law permitted them to con-
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done the same thing (10:29). Jehoahaz would rather worship the golden calves than the living God, but when he found himself in trouble, he turned to the Lord for help.
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.
The people of Israel shouldn't have been surprised when the Lord brought the Syrians against them, because the people knew the terms of the covenant God had made with them before they entered the land of Canaan. If they obeyed Him, He would give them victory over their enemies, but if they disobeyed, He would cause them to fall before their enemies (Lev. 26:17, 25, 33, 36–39; Deut. 28:25–26, 49–52). People still believe Satan's lie, "You will not surely die" (Gen. 3:4 nkjv). "Do whatever you enjoy," says the enemy, "because there are no serious consequences to sin." But whether to chasten or to bless, God is always true to His Word.
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!
The situation became so painfully desperate that Jehoahaz cried out to God for help, just the way Israel had done during the period of the judges (Judg. 2:10–23). God in His mercy heard and answered the king's prayer and promised to send a deliverer, but only after Jehoahaz was off the scene (v. 22). Hazael died and his son and successor Ben-Hadad was a weaker ruler, so it was possible for someone to break the iron grip Syria had on Israel. Historians aren't agreed as to who this deliverer was. Some point to the Assyrians who began to attack Syria in the days of Ben-Hadad and weaken his power. Others feel the deliverance came through one or both of Jehoahaz's successors, Jehoash (v. 25) and Jeroboam II (14:25–27). The statement "Israel dwelt in their tents" (v. 5) means "they lived in peace and didn't have to seek refuge in the walled cities."
Suffering (vv. 19–21; 2 Chron. 24:23–27). When the king of Judah became an idolater and a murderer, the Lord began to discipline him. First He brought the prophets to warn Joash, but he wouldn't listen. Then He brought Judah's long-time enemy Syria against Judah,3 and Joash was severely wounded in the battle. He finally robbed the temple and bribed Hazael not to attack Jerusalem. However, Joash didn't recover from his wounds, for two of his officials murdered him because he had ordered the death of Zechariah, son of Jehoiada.4 Second Chronicles 24:26 informs us that the two assassins were sons of non-Jewish women, one from Moab and the other from Ammon. The Moabites and the Ammonites were the descendants of Abraham's nephew Lot who had an incestuous relationship with his two daughters (Gen. 19:30–38). The people buried Joash in Jerusalem but not in the sepulcher of the kings where Jehoiada the high priest was buried (2 Chron. 24:25, 16). The boy king, who made such a good beginning, had a bad ending, and it was because he forsook the way of the Lord. We wonder if the prophet Ezekiel was thinking about Joash when he wrote Ezekiel 18:24–32.
Did the promised blessing of God change the king? Apparently not, for he didn't remove the idols from the land (v. 6; 1 Kings 16:33) nor did he encourage the people to return to the Lord. Crisis faith is rarely deep or lasting. Once people see hope of deliverance and their pain eases up, they forget the Lord and return to their old ways until the next crisis. The Syrians left Jehoahaz with a mock army that was more of an embarrassment than it was an encouragement. Yet God had promised that if His people trusted Him and obeyed His Word, their enemies would flee before them (Deut. 28:7; 32:30; Lev. 26:8).
But crisis faith is undependable. How many times I've heard hospital patients say, "Pastor, if God heals me and gets me out of here, I'll be the best Christian you ever met." God did heal them and allow them to go home, but I never met them again in church. Yes, there are such things as "foxhole conversions" and "deathbed conversions," and we don't want to discourage anyone from turning to God in the hour of crisis. The British historian William Camden wrote, "Betwixt the stirrup and the ground / Mercy I asked, mercy I found."
Jehoahaz—crisis faith (13:1–9) Now the focus moves from Judah to Israel and the reign of Jehu's son Jehoahaz. It's no surprise that he chose Jeroboam as his model, because his father had
But how many times can we call on the Lord when we're in trouble and then ignore Him when we're safe? People who depend on crisis faith need to heed the
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warnings of Proverbs 1:24–33 and Isaiah 55:6–7, and they shouldn't assume that because God heard and helped them, they're automatically going to heaven.
Elisha gave Jehoash God's promise of victory but did it in a way that required the king to exercise intelligent faith.
He made a great mistake (vv. 15–19). King Jehoash was not a man of faith, but he could follow directions. However, he lacked the spiritual discernment and insight that people have who live in the Word and walk by faith. When the prophet put his hands on the king's hands, it obviously symbolized a conveying of power from God. When Elisha commanded him to shoot an arrow toward the area where the Syrians were in control, it clearly spoke of victory over the enemy (Deut. 32:42; Ps. 120:4). This much the king could have understood because Elisha gave him a clear promise of victory.
Jehoash—ignorant faith (13:10–25) For some reason, the death of Jehoash is mentioned twice, once before the historian records his life (vv. 12–13) and again at the end of the story (14:15–16). His great defeat of Amaziah, king of Judah, is also mentioned before it's described (14:8–14; 2 Chron. 25). But the most important thing about Jehoash was that he had sense enough to visit the prophet Elisha and seek some blessing from him. Consider five facts about Jehoash.
He followed the wrong examples (vv. 10–13). Like his father, he modeled himself after Jeroboam I, the first king of Israel. This meant he visited the golden calves and bowed down to idols. And, like his father, he turned to the Lord only when he was in trouble and time was running out. The Syrians were still in control and the prophet Elisha was about to die.
But when Elisha told him to take the remaining arrows and strike the ground with them, he didn't have the spiritual understanding he needed to make the most of it. Had he been a faithful worshipper of the living God, he would have seen the truth, but he was blind like the dead idols he worshipped (Ps. 115:3–8). Shooting one arrow guaranteed victory, but the number of times he smote the ground determined how many victories God would give him. Because Jehoash had ignorant faith, he limited himself to only three victories over the Syrians.
He made a wise decision (v. 14). We haven't heard from or about Elisha since 9:1, when he sent one of the sons of the prophets to anoint Jehu to be king of Israel. This means over forty years of silence as far as the record is concerned, yet Elisha was at work in the land and the Lord was with him. Now he was an old man and about to die, and the king of Israel went to see him. Let's at least give Jehoash credit for visiting the prophet and seeking his help. Was it Elisha who told Jehoahaz that God would send a deliverer (vv. 4–5)? Was his son Jehoash that deliverer? Only Elisha knew God's plan and the king was wise enough to visit him.
As sick as he was, the prophet Elisha expressed righteous anger over the king's ignorance and unbelief. What an opportunity Jehoash missed for utterly destroying his enemies! "According to your faith let it be to you" (Matt. 9:29 nkjv). It isn't enough for us simply to know God's will and obey it, as important as that is, but we should also understand God's will and God's ways (Eph. 5:17; Ps. 103:7). The commandments and acts of God reveal to us the character of God if our spiritual eyes are open (Eph. 1:17–20). This is how we understand the ways of God and how better to serve Him, and this is how the Lord increases our faith.
It's too bad spiritual leaders aren't appreciated during their lifetime but are greatly lauded after they die. The Pharisees were better at building tombs for the dead than they were at showing thanks to the living (Matt. 23:29–32). Faithful servants of God never "retire" even though they may leave their lifelong vocation and step back from public ministry. Even from his deathbed, Elisha was serving the Lord and his people. As long as God gives us strength and sanity, we should serve Him the best we can in whatever ways He opens for us. How grateful I am for "senior servants" who have counseled and encouraged me, and the memories of their lives and ministries are still a blessing to me (Heb. 13:7–8 niv).
He received a great encouragement (vv. 20–21). When Elisha died, the king may have wondered if his promises died with him. To encourage the king, the Lord graciously performed a miracle after Elisha died. The Jews didn't embalm corpses as did the Egyptians. They merely washed the body and wrapped it in clean cloths along with spices. One day, when the arrival of Moabite raiders interrupted a committal service of a man recently deceased, the mourners quickly put the body into Elisha's tomb and fled. But God used that occasion to give the man life! Surely this miracle was talked about among the people and the king may have heard the account from the lips of the men who saw it. This miracle told him that, though the prophet was dead, Jehovah was still the living God and the God of power. His promises would not fail.
The king showed respect for the prophet and even addressed him with the same words Elisha used for Elijah when Elijah was taken to heaven (2:12). Elisha was like a father to the nation and was more valuable than all their armies! Elisha knew that Jehoash was in trouble because of the Syrians and graciously used his failing strength to help the king. Yes, Jehoash was a compromising king who disobeyed God, but Jehovah is "the Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth" (Ex. 34:6 nkjv). He had promised deliverance for His people, and He would keep His promise. However,
The prophet Elijah never died but was caught up into heaven (2:11–12), but the prophet Elisha died and was buried. However, Elisha performed a miracle even after he was dead. God has different plans for each of His servants and it's not our business to compare one
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tory as "little more than the register of the crimes, follies, and misfortunes of mankind."1
with the other or to question what He does (John 21:19–23). He won the three victories (vv. 22–25). The Syrians were determined to destroy Israel and make it a part of their empire, but the Lord had other plans. His covenant with the patriarchs (Gen. 12:1–3) and His grace toward their descendants moved Him to look upon Israel's affliction and rescue them from their enemies. It was only when the people sinned so flagrantly that they blasphemed the name of the Lord and defiled His land that God permitted both Israel and Judah to be defeated and taken into bondage. In 722, Assyria conquered the northern kingdom of Israel, and in 586, Jerusalem fell to the Babylonians. The people of Judah returned to their land after the seventy years of captivity expired, but the people of Israel were assimilated into the Assyrian empire.
The history recorded in these five chapters seems to agree with Auden and Gibbon, for it reeks of selfish intrigue, bloodshed, moral decay, and repeated rebellion against the law of the Lord. Ancient Israel wasn't much different from society today. Not one king of Israel encouraged his people to repent and seek the Lord, and in Judah, Amaziah and Uzziah both committed acts of arrogant ambition that brought judgment from God. When Jeroboam II became king of Israel in 782 BC, little did the people realize that in sixty years, the kingdom would be no more. As we look at these nine rulers, we can gain some practical insights into the will and ways of God as well as the terrible wages of sin.
Amaziah, a presumptuous king (14:1–20; 2 Chron. 25) Amaziah was the ninth king of Judah2 and the son of Joash (Jehoash), the "boy king," who in his later years turned away from the Lord, killed God's prophet, and was himself assassinated (2 Chron. 24:15–26). Amaziah made an excellent beginning, but he later abandoned the Lord and was also assassinated (14:17–20).3 He saw to it that the men were executed who had killed his father, and he obeyed Deuteronomy 24:16 by judging only the offenders and not their families.4 Had he continued to obey God's Word, his life and reign would have been much different. Consider some of his sins.
King Jehoash won three great victories against the Syrians, and this was sufficient to enable him to recover towns that Hazael and Ben-Hadad had taken from Israel, and then King Jeroboam II recovered the rest of the land. The Lord enabled Jehoash to increase his military power (v. 7) and overcome the Syrians led by Ben-Hadad III. God's promise came true and God's people were spared. During the reigns of Jehoash and Jeroboam II, the kingdom of Israel reached its zenith and there was prosperity in the land. However, with all its achievements and wealth, it was still a land filled with idolatry and much sin. During the reign of Jeroboam II, the prophets Hosea and Amos ministered to the people of Israel. When you read their books, you see the true conditions of the land.
Unbelief (14:7; 25:5–13). Amaziah decided to attack Edom and regain territory that had been lost (8:20–22). The venture was a good one, but the way he went about it was definitely wrong. He took a census and found he had 300,000 men, but instead of trusting the Lord to use these men, he hired 100,000 mercenaries from Israel to increase his forces. His faith was in numbers and not in the Lord (Ps. 20:7), but even worse, the soldiers he hired came from apostate Israel where the people worshipped the golden calves. God sent a prophet to rebuke the king and warn him that the Lord was not with the kingdom of Israel, so the hired soldiers would only bring defeat. "But if you go, be gone! Be strong in battle! Even so, God shall make you fall before the enemy; for God has power to help and to overthrow" (25:8 nkjv). The prophet was a bit sarcastic, but he made his point.
Notes 1 The Westminster Pulpit, vol. 8, 315. 2 Some believe that this was the man Jesus spoke about in Matthew 23:35 and Luke 11:51, but the text reads "son of Berechiah" (see Zech. 1:1). "From Abel [Genesis] to Zechariah [2 Chronicles]" would cover the entire Old Testament, since the Hebrew Bible ends with 2 Chronicles. Zechariah was a popular name among the Jews—there are twenty-seven found in the Bible—and it's not unlikely that more than one was stoned to death for his faith. 3 See 8:7–15; 10:32–33; 13:3, 22. 4 Many Jewish kings were assassinated. See 1 Kings 15:27; 16:8–10; 2 Kings 9:22–29; 15:10, 13–15, 25–26, 29–31.
CHAPTER EIGHT 2 Kings 14—15 (2 Chronicles 25—27) NINE KINGS—FIVE ASSASSINATIONS P
One of the recurring themes in Israel's history is their sin of forming alliances with the ungodly because they didn't have faith in the Lord. Solomon married heathen wives and by this entered into treaties with his neighbors, but his wives influenced him to worship idols (1 Kings 11). King Ahab married Jezebel, a Phoenician princess and a worshipper of Baal (1 Kings 16:30–33), and this brought Baal worship into the kingdom. King Jehoshaphat allied with Ahab to fight the Syrians and was almost killed. Jehoshaphat also entered into a business partnership with King Ahaziah,
II. The fall of Samaria (14—17)
olitical history is far too criminal and pathological to be a fit subject of study for the young," wrote poet W. H. Auden. Edward Gibbon, author of The Decline and Fall of the Roman Empire, defined his-
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nations were nothing (Deut. 6:4–5; Ps. 115). Worshipping idols was a direct violation of the law of Moses (Ex. 20:1–6), and worshipping the gods of a defeated enemy was simply unreasonable. After all, what did those gods accomplish for the Edomites? Yet Amaziah began to worship the gods of Edom, offer them sacrifices, and consult them.
but the Lord broke it up by destroying Jehoshaphat's fleet. "Do not be unequally yoked together with unbelievers" (2 Cor. 6:14 nkjv) is an admonition that needs to be heard and heeded by the church today. It's not by imitating the world and uniting with the world, but by being different from the world that we manifest the power and grace of God and accomplish His will.
When the Lord sent His messenger to the king to warn him, Amaziah interrupted the prophet and threatened to kill him if he continued to speak. But the prophet had one last word: God would destroy the king for his sin. In fact, God would permit the king to destroy himself! The greatest judgment God can send to people is to let them have their own way.
According to 2 Chron. 25:2, Amaziah was not wholehearted in his relationship to the Lord (see niv), and this revealed itself in the way he argued with the prophet about the will of God (25:9). The king was unwilling to send the mercenaries home because it would have meant forfeiting the one hundred talents of silver he had paid to the king of Israel. This amounted to nearly four tons of silver. Amaziah was "counting the cost" and adjusting his priorities, hoping he could change God's mind. The prophet wisely replied that God could give him much more if he would only trust Him and obey His will (Matt. 6:33).
Pride (14:8–14; 25:17–24). Amaziah defeated the Edomites because he obeyed the Lord, but then the Edomites defeated Amaziah when he took their gods home with him. Inflated by his great success and unconcerned about his great sin, Amaziah looked for other worlds to conquer and decided to challenge Joash (Jehoash), king of Israel. He not only ignored the warning of the prophet God sent, but he forgot the words of his ancestor Solomon, "Before destruction the heart of man is haughty, and before honor is humility" (Prov. 18:12 nkjv). Even King Jehoash warned him that his pride would ruin him (14:10), but Amaziah was bent on defeating Israel and becoming the ruler of a united kingdom.
If we would seek the Lord's will before we rush into disobedience, we would avoid a great deal of trouble, but even after we change our minds and decide to obey the Lord, often there are still painful consequences to endure. The soldiers returned to Israel very angry because of the way they had been treated. Why were they angry? For one thing, they lost an opportunity to profit from the spoils of battle. Furthermore, who was the king of Judah to say that God thought more highly of Judah's soldiers than He did the army of Samaria? What an embarrassment for these brave mercenaries to be sent home empty-handed, having never fought the battle! How could they explain to the king and their friends back home that the army had been declared unclean and rejected? Their solution was to give vent to their anger by attacking some of the border cities in northern Judah. They killed three thousand people and took the spoils as their compensation (25:13).5
Jehoash's reply (14:9; 25:18) reminds us of the parable Jotham spoke (Judg. 9:7–20), and both of them deal with pride and judgment. Amaziah's problem was pride: he saw himself as a strong cedar, when in reality he was only a weak thistle that could be crushed by a passing wild beast. The truly humble person sees things as God sees them and doesn't live on illusions. Pride blinds the mind, distorts the vision, and so inflates the ego that the person can't tell truth from fiction.
Rejecting a second warning from the Lord, Amaziah invaded Israel where his army was soundly defeated. He was taken captive fifteen miles from Jerusalem and went from the palace to the prison. The army of Israel invaded Judah and destroyed six hundred feet of the wall of Jerusalem, leaving the city vulnerable to future attacks. They also took treasures from the palace and from the temple of the Lord, and they even took some of the leaders as hostages. King Amaziah was in exile in Samaria for fifteen years (14:17) and then returned to Jerusalem briefly as coregent with his son (14:21; 26:1, 3). But his idolatry disturbed some of the leaders and they formed a conspiracy to assassinate him. He fled to Lachish where he was captured and killed (14:18–20; 25:27).
Because he finally obeyed the Lord, Amaziah's army defeated the Edomites. They killed ten thousand men in the Valley of Salt, where David had won a great victory (1 Chron. 18:12). Then they destroyed ten thousand prisoners of war by casting them down from the heights of the city of Sela (Petra) that was cut right out of the mountain (Obad. 1–4). So elated was Amaziah with his achievement that he renamed the city "Joktheel," which means "God destroys" (14:7).
Idolatry (25:14–16). The saintly Scottish minister Andrew Bonar said, "Let us be as watchful after the victory as before the battle," an admonition that King Amaziah desperately needed to hear and heed. The Lord Jehovah had given His servant an outstanding victory over a strong enemy in a difficult place, and yet Amaziah took back to Judah the gods of the defeated enemy (2 Chron. 25:14–16)! Surely the king of Judah didn't think that by taking these idols he would paralyze the Edomites and prevent future wars! Every Jew was taught that the Lord Jehovah was one God and the only true and living God, and therefore the gods of the
Amaziah is a tragic figure in Jewish history. He was presented with great opportunities and experienced great help from the Lord, but he was a double-minded man who didn't wholeheartedly serve the Lord. He had his own agenda and didn't take time to seek the mind of the Lord. "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18 nkjv).
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Jeroboam, a prosperous king (14:23–29) The record now turns from Judah to Israel and to Jeroboam II who had the longest reign of any of Israel's kings, forty-one years. He was not a good king when it came to spiritual matters, but he brought prosperity to the nation and delivered it from its enemies. Even back in those ancient days, the average citizen didn't care about the character of the nation's leaders so long as the people had food on their tables, money in their purses, and no fear of being invaded by their enemies.
and in 722 BC the Assyrians invaded Israel and brought to an end the nation of Israel.
British poet and playwright Oliver Goldsmith said it perfectly in his poem The Deserted Village:
Ill fares the land, to hast'ning ills a prey, Where wealth accumulates, and men decay.
Uzziah (Azariah), an illustrious king (15:1–7; 2 Chron. 26) His given name was Azariah, which means "Jehovah has helped," but when he became king of Judah at age sixteen, he took the "throne name" Uzziah, which means "Jehovah is strength." The people made him king when his father Azariah was taken to Samaria after his foolish war against Jehoash, king of Israel (2 Kings 14:13). During his father's fifteen years of captivity in Samaria, Uzziah ruled Judah and sought to do the will of God. After his father's death, Uzziah continued on the throne until he foolishly attempted to become a priest and God judged him by making him a leper. At that time, his son Jotham became coregent with his father. The record declares that Uzziah was king of Judah fifty-two years (2 Chron. 26:3), including his coregencies with his father Azariah (fifteen years) and also with his son Jotham (possibly ten years).
Thanks to Assyria's victories over Syria, both Israel and Judah were finally relieved of the bondage of that persistent enemy and both had opportunity to use their wealth and manpower for building instead of battling. Israel was able to drive the Syrians out of the border outposts and Jeroboam also recovered the territory that had been lost to Syria. The kingdom of Israel reached the dimensions achieved in the days of Solomon (vv. 25 and 28; 1 Kings 8:65). The Lord permitted these victories, not because the people or their king deserved them, but because He had pity on His people who were suffering under the rule of Syria (14:26; see Ex. 2:23–25).
The prosperity of Israel was only a veneer that covered sins and crimes that were an abomination in the sight of the Lord. The prophets Amos (1:1) and Hosea (1:1) ministered during Jeroboam's reign and warned that judgment was coming. Judgment did come in 722 BC, when the Assyrians invaded Israel, deported many of the Jewish people, and imported Gen-tiles from other conquered nations to mix with the Israelites. This policy eventually produced a mixed race, part Jew and part Gentile, as well as a hybrid religion with its own temple and priesthood on Mount Gerizim (John 4:20–22). After the Babylonian captivity, the orthodox Jews who returned to Judah would have nothing to do with the Samaritans (Ezra 4:1–4; Neh. 2:19–20; see John 4:9).
From the very beginning of his reign, Uzziah showed himself to be a faithful worshipper of Jehovah, even though he didn't try to eliminate the "high places," the hill shrines where the Jewish people worshipped. They were supposed to go to the temple with their gifts and sacrifices for the Lord, but it was more convenient to visit a local shrine. Some of the high places were still devoted to pagan deities, such as Baal (2 Chron. 27:2), and it wasn't until the reigns of Hezekiah and Josiah that the high places were removed (2 Chron. 31:1; 2 Kings 23).
What were the sins of this prosperous kingdom? For one thing, the rich were getting richer at the expense of the poor, who were exploited and abused. The wealthy landowners barely cared for their slaves, and the courts disobeyed the law and decided cases in favor of the rich and not in fairness to the poor. In the midst of this corruption, the leaders practiced their "religion," attended services, and brought their sacrifices (Amos 2:1–8; 4:1–5). While the wealthy men and their wives lived in luxury, the poor were downtrodden and robbed of their civil rights (Amos 6:1–7; Hos. 12:8). The "religious" crowd longed for "the day of the Lord" to come, thinking that this momentous event would bring even greater glory to Israel (Amos 5:18–27). The people didn't realize that "the day of the Lord" actually meant divine judgment on the nation, for God's judgment begins with His own people (1 Peter 4:17). Israel was given to idolatry, which led to moral decay and worldly corruption (Hos. 6:4; 7:8; 9:9; 11:7; 13:2).6 Jeroboam II ruled from 793 to 753,
Uzziah's accomplishments (2 Kings 14:22; 2 Chron. 26:2, 6–15). He was very successful in his military exploits. He recovered from Edom the city of Elath, although later it was lost to Syria and Israel (2 Kings 16:5–6; 2 Chron. 28:17). Their possessing Elath gave Judah access to the sea, and this helped in their trade with other nations. Uzziah had Zechariah as his counselor and sought to know and please the Lord. "As long as he sought the Lord, God made him to prosper" (26:5).
God prospered his armies and helped them to conquer the Philistines, the Arabians, and the Ammonites. After defeating the Philistines, he destroyed the walls of their key cities. This victory gave him additional access to the sea. To keep control over this newly acquired territory, Uzziah built cities in Philistia and settled them with Jewish soldiers and officers. After conquering the Ammonites, Uzziah's fame increased even more. But these victories on foreign soil didn't deter him from
2 Kings & 2 Chronicles
their interference. The Hebrew word translated "angry" in 26:19 implies "raging like a storm."
strengthening things at home. He built towers on the walls of Jerusalem and repaired the damage that was done by the army of Israel (2 Kings 14:13). He had a well-trained army and provided them with the weapons and armor they needed,7 and he also encouraged the building of "war machines" that shot arrows and threw stones (26:11–15).
Had the king immediately left the temple and sincerely repented of his sins, the Lord would have forgiven him, but Uzziah stood his ground and insisted on his way. It was then that the Lord intervened and put the leprosy on his forehead where the priests could clearly see it. They knew that lepers belonged outside the camp, not inside the temple (Lev. 13:45–46), and they hurriedly forced the king out of the holy precincts. King Uzziah couldn't see the leprosy on his forehead, so perhaps it began to appear on other parts of his body so that he knew for certain that he was infected. The law demanded that those who intruded into the holy temple were to be put to death (Num. 18:7), but God graciously spared the king's life and gave him leprosy, a "living death."
But Uzziah wasn't just a gifted soldier and a careful builder; he was also a farmer at heart. He sought to develop the land by building cisterns and putting the people to work with the flocks and herds as well as the fields and vineyards. He built towers in the fields where the guards could watch for invaders and protect the people. "Those who labor in the earth are the chosen people of God," wrote Thomas Jefferson in his Notes on the State of Virginia. Though a soldier, a builder, and a monarch, Uzziah was a man of the soil. He would have agreed with Booker T. Washington who said, "[T]here is as much dignity in tilling a field as in writing a poem."
Being a leper, the king couldn't appear in public or even live in the palace. He was quarantined in an isolated house while his son Jotham ruled the land as coregent. When Uzziah died, he was buried in the royal cemetery, but apparently not in the tombs of the kings. He had a wonderful beginning but a tragic ending, and this is a warning to us that we be on guard and pray that the Lord will help us to end well. A good beginning is no guarantee of a successful ending, and the sin of unholy ambition has ruined more than one servant of the Lord. Uzziah the soldier was defeated by his pride; Uzziah the builder destroyed his own ministry and testimony; and Uzziah the farmer reaped the painful harvest of what he had sown. He is a warning to all who nurture unholy ambitions to intrude into that which God hasn't appointed for them. (See Ps. 131.)