Text -- 2 Kings 14:9 (NET)

14:9 King Jehoash of Israel sent this message back to King Amaziah of Judah, “A thornbush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal of Lebanon came by and trampled down the thorn.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 14:9

_By the thistle, a low and contemptible, yet troublesome shrub, he understands Amaziah; and by the cedar, himself, whom he intimates to be far stronger than he, and out of his reach.

Wesley: 2Ki 14:9

And with no less ease shall my soldiers tread down thee and thy forces.

JFB: 2Ki 14:9

People in the East very often express their sentiments in a parabolic form, especially when they intend to convey unwelcome truths or a contemptuous sneer. This was the design of the admonitory fable related by Joash in his reply. The thistle, a low shrub, might be chosen to represent Amaziah, a petty prince; the cedar, the powerful sovereign of Israel, and the wild beast that trampled down the thistle the overwhelming army with which Israel could desolate Judah. But, perhaps, without making so minute an application, the parable may be explained generally, as describing in a striking manner the effects of pride and ambition, towering far beyond their natural sphere, and sure to fall with a sudden and ruinous crash. The moral of the fable is contained in 2Ki 14:10.

Clarke: 2Ki 14:9

Jehoash - sent to Amaziah - saying - The meaning of this parable is plain. The thistle that was in Lebanon - Amaziah, king of Judah, sent to the cedar that was in Lebanon - Jehoash, king of Israel, saying, Give thy daughter - a part of thy kingdom, to my son to wife - to be united to, and possessed by the kings of Judah. And there passed by a wild beast - Jehoash and his enraged army, and trode down the thistle - utterly discomfited Amaziah and his troops, pillaged the temple, and broke down the walls of Jerusalem: see 2Ki 14:12-14. Probably Amaziah had required certain cities of Israel to be given up to Judah; if so, this accounts for that part of the parable, Give thy daughter to my son to wife.

TSK: 2Ki 14:9

The thistle : Jdg 9:8-15; 2Sa 12:1-4; 1Ki 4:33; Eze 20:49; The word choach , which is rendered here, and in 2Ch 25:18; Job 31:18, thistle, in 1Sa 13:6, thicket in Isa 34:13, bramble, and in 2Ch 33:11; Pro 26:9; Son 2:2; Hos 9:6 thorn, is probably the black thorn, or sloe tree, the prunus spinosa of Linneus, as the same word signifies in Arabic. There is a vast deal of insolent dignity in this remonstrance of Jehoash; but it has nothing conciliatory; no proposal of making amends for the injury his army had done to the unoffending inhabitants of Judah (2Ch 25:10-13). The comparatively useless thorn, which may by chance lacerate the incautious passenger, is made the emblem of the house of Judah and David, while the house of Jehu is represented by the stately cedar.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 14:9

The Oriental use of apologues on the most solemn and serious occasions is well known to all, and scarcely needs illustration (compare marginal reference). It is a common feature of such apologues that they are not exact parallels to the case whereto they are applied, but only general or partial resemblances. Hence, there is need of caution in applying the several points of the illustration.

Poole: 2Ki 14:9

By the

thistle a low and contemptible, yet troublesome shrub, he understands Amaziah; and by the cedar, himself, whom he intimates to be far stronger than he, and out of his reach,

Give thy daughter to my son to wife let us make a match, i.e. let us fight; only he expresseth this bloody work in a civil manner, as Amaziah had done, 2Ki 14:8 , and as Abner did, 2Sa 2:14 . Or, let thy kingdom and mine be united under one king, as formerly they were; and let us decide it by a pitched battle, whether thou or I shall be that king. Or, as some expound it, by affirming that it was great arrogancy and presumption for him to desire a friendly league or affinity with him, he leaves him to guess how intolerable it was that he should undertake to wage war against him.

Trod down the thistle and with no less ease shall my soldiers tread down thee and thy forces.

Haydock: 2Ki 14:9

Thistle. Hebrew choach, something prickly; (Haydock) "a thorn." Syriac and Arabic, "a plum-tree." Nothing could be more cutting (Calmet) than this answer of Joas, to shew the king of Juda how much he despised his power. (Haydock) ---

The ancients were much pleased with such ingenious similes. See Judges ix. 7.

Gill: 2Ki 14:9

And Jehoash the king of Israel sent to Amaziah the king of Judah,.... By the return of his messengers:

saying, the thistle that was in Lebanon sent to the cedar that was in Lebanon; intending by this proverbial way of speaking to humble the pride of Amaziah; comparing him to a thistle or thorn, a low, mean, abject, weak, prickly, and troublesome shrub, and himself to a cedar, a tree high and lofty, strong, large, and spreading:

saying, give thy daughter to my son to wife; signifying, that if in a peaceable manner he had desired to contract affinity with him, and so establish mutual friendship, he should have despised him as being as much below him as the thistle is below a cedar; and therefore should still more despise and defy him, who addressed him in an hostile manner, and in such haughty language:

and there passed by a wild beast that was in Lebanon, and trod down the thistle; and so there was an end put at once to its pride and ambition, and to its treaty with the cedar; intimating hereby, that his soldiers would as easily vanquish and destroy the army of Amaziah as a wild beast can destroy a thistle.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 14:9

¹ tn Heb “the animal of the field.”

² sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).

Geneva Bible: 2Ki 14:9

And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that [was] in Lebanon sent to the ^{( e )} cedar that [was] in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that [was] in Lebanon, and trode down the thistle.

^{( e )} By this parable Jehoash compares himself to a cedar tree, because of his great kingdom over ten tribes and Amaziah to the thistle because he ruled over but two tribes and the wild beasts are Jehoash's soldiers, that spoiled the cities of Judah.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 14:1-29

1 Amaziah's good reign.

5 His justice on the murderers of his father.

7 His victory over Edom.

8 Amaziah, provoking Jehoash, is overcome and spoiled.

15 Jeroboam succeeds Jehoash.

17 Amaziah slain by a conspiracy.

21 Azariah succeeds him.

23 Jeroboam's wicked reign.

28 Zachariah succeeds him.

MHCC: 2Ki 14:8-14

For some time after the division of the kingdoms, Judah suffered much from the enmity of Israel. After Asa's time, it suffered more by the friendship of Israel, and by the alliance made with them. Now we meet with hostility between them again. How may a humble man smile to hear two proud and scornful men set their wits on work, to vilify and undervalue one another! Unholy success excites pride; pride excites contentions. The effects of pride in others, are insufferable to those who are proud themselves. These are the sources of trouble and sin in private life; but when they arise between princes, they become the misery of their whole kingdoms. Jehoash shows Amaziah the folly of his challenge; Thine heart has lifted thee up. The root of all sin is in the heart, thence it flows. It is not Providence, the event, the occasion, whatever it is, that makes men proud, secure, discontented, or the like, but their own hearts do it.

Matthew Henry: 2Ki 14:8-14

For several successions after the division of the kingdoms that of Judah suffered much by the enmity of Israel. After Asa's time, for several successions, it suffered more by the friendship of Israel, and by the alliance and affinity made with them. But now we meet with hostility between them again, which had not been for some ages before.

I. Amaziah, upon no provocation, and without showing any cause of quarrel, challenged Joash into the field (2Ki 14:8): " Come, let us look one another in the face; let us try our strength in battle."Had he challenged him to a personal duel only, the error would have remained with himself, but each must bring all their forces into the field, and thousands of lives on both sides must be sacrificed to his capricious humour. Hereby he showed himself proud, presumptuous, and prodigal of blood. Some think that he intended to avenge the injury which the dismissed disgusted Israelites had lately done to his country, in their return (2Ch 25:13), and that he had also the vanity to think of subduing the kingdom of Israel, and reuniting it to Judah. A fool's lips thus enter into contention, and his mouth calleth for strokes. Those that challenge are chargeable with that beginning of strife, which is as the letting forth of water. He that is eager either to fight or to go to law may perhaps have enough of it quickly, and be the first that repents it.

II. Joash sent him a grave rebuke for his challenge, with advice to withdraw it, 2Ki 14:9, 2Ki 14:10. 1. He mortifies his pride, by comparing himself to a cedar, a stately tree, and Amaziah to a thistle, a sorry weed, telling him he was so far from fearing him that he despised him, and scorned as much to have any thing to do with him, or make any alliance with him, as the cedar would to match his daughter to a thistle. The ancient house of David he thinks not worthy to be named the same day with the house of Jehu, though an upstart. How may a humble man smile to hear two proud and scornful men set their wits on work to vilify and undervalue one another! 2. He foretels his fall: A wild beast trode down the thistle, and so put an end to his treaty with the cedar; so easily does Joash think his forces can crush Amaziah, and so unable does he think him to make any resistance. 3. He shows him the folly of his challenge: " Thou hast indeed smitten Edom, a weak, unarmed, undisciplined body of men, and therefore thinkest thou canst carry all before thee and subdue the regular forces of Israel with as much ease. Thy heart has lifted thee up. "See where the root of all sin lies; it is in the heart, thence it flows, and that must bear the blame. It is not Providence, the event, the occasion (whatever it is), that makes men proud, or secure, or discontented, or the like, but it is their own heart that does it. "Thou art proud of the blow thou hast given to Edom, as if that had made thee formidable to all mankind."Those wretchedly deceive themselves that magnify their own performances, and, because they have been blessed with some little success and reputation, conclude themselves fit for any thing and no less sure of it. 4. He counsels him to be content with the honour he has won, and not to hazard that, by grasping at more that was out of his reach: Why shouldst thou meddle to thy hurt, as fools often do, that will be meddling? Pro 20:3. Many would have had wealth and honour enough if they had but known when they had enough. He warns him of the consequence, that it would be fatal not to himself only, but to his kingdom, which he ought to protect.

III. Amaziah persisted in his resolution, and the issue was bad; he had better have tarried at home, for Joash gave him such a look in the face as put him to confusion. Challengers commonly prove to be on the losing side. 1. His army was routed and dispersed, 2Ki 14:12. Josephus says, When they were to engage they were struck with such terror that they did not strike a stroke, but every one made the best of his way. 2. He himself was taken prisoner by the king of Israel, and then had enough of looking him in the face. Amaziah's pedigree comes in here somewhat abruptly ( the son of Joash, the son of Ahaziah ), because perhaps he had gloried in the dignity of his ancestors, or because he now smarted for their iniquity. 3. The conqueror entered Jerusalem, which tamely opened to him, and yet he broke down their wall (and, as Josephus says, drove his chariot in triumph through the breach), in reproach to them, and that he might, when he pleased, take possession of the royal city. 4. He plundered Jerusalem, took away all that was valuable, and returned to Samaria, laden with spoils, 2Ki 14:14. It was said of Joash that he did that which was evil in the sight of the Lord, and of Amaziah that he did that which was right; and yet Joash triumphs thus over Amaziah, and why so? Because God would show, in Amaziah's fate, that he resists the proud, or because, whatever they were otherwise, Joash had lately been respectful to one of God's prophets (2Ki 13:14), but Amaziah had been abusive to another (2Ch 25:16), and God will honour those who honour him in his prophets, but those who despise them, and him in them, shall be lightly esteemed.

Keil-Delitzsch: 2Ki 14:1-22

Reign of Amaziah of Judah (cf. 2 Chron 25). - 2Ki 14:1-7. Length and spirit of his reign, and his victory over the Edomites. - 2Ki 14:1. Amaziah began to reign in the second year of Joash of Israel. Now as Joash of Israel ascended the throne, according to 2Ki 13:10, in the thirty-seventh year of Joash of Judah, the latter cannot have reigned thirty-nine full years, which might be reckoned as forty (2Ki 12:1), according to the principle of reckoning the current years as complete years, if the commencement of his reign took place a month or two before Nisan, and his death occurred a month or two after, without its being necessary to assume a regency.

2Ki 14:2-4

Amaziah reigned twenty-nine years in the same theocratical spirit as his father Joash, only not like his ancestor David, i.e., according to the correct explanation in 2Ch 25:2, not with שׁלם לבב (see at 1Ki 11:4), since Amaziah, like his father Joash (see at 2Ki 12:3), fell into idolatry in the closing years of his reign (cf. 2Ch 25:14.). - Only the high places were not taken away, etc.

2Ki 14:5-6

After establishing his own government, he punished the murderers of his father with death; but, according to the law in Deu 24:16, he did not slay their children also, as was commonly the custom in the East in ancient times, and may very frequently have been done in Israel as well. The Chethîb ימוּת is correct, and the Keri ימת is an unnecessary alteration made after Deuteronomy.

2Ki 14:7

The brief account of the defeat of the Edomites in the Salt Valley and of the taking of the city of Sela is completed by 2Ch 25:6-16. According to the latter, Amaziah sought to strengthen his own considerable army by the addition of 100,000 Israelitish mercenaries; but at the exhortation of a prophet he sent the hired Israelites away again, at which they were so enraged, that on their way home they plundered several of the cities of Judah and put many men to death. The Edomites had revolted from Judah in the reign of Joram (2Ki 8:20.); Amaziah now sought to re-establish his rule over them, in which he was so far successful, that he completely defeated them, slaying 10,000 in the battle and then taking their capital, so that his successor Uzziah was also able to incorporate the Edomitish port of Elath in his own kingdom once more (2Ki 14:22). On the Salt Valley ( גּי־המּלח for גּיא־המּלח in the Chronicles), a marshy salt plain in the south of the Dead Sea, see at 2Sa 8:13. According to 2Ch 25:12 of the Chronicles, in addition to the 10,000 who were slain in battle, 10,000 Edomites were taken prisoners and cast headlong alive from the top of a rock. הסּלע ( the rock) with the article, because the epithet is founded upon the peculiar nature of the city, was probably the capital of the Edomites, called by the Greeks ἡ Πέτρα , and bore this name from its situation and the mode in which it was built, since it was erected in a valley surrounded by rocks, and that in such a manner that the houses were partly hewn in the natural rock. Of this commercial city, which was still flourishing in the first centuries of the Christian era, splendid ruins have been preserved in a valley on the eastern side of the ghor which runs down to the Elanitic Gulf, about two days' journey from the southern extremity of the Dead Sea, on the east of Mount Hor, to which the Crusaders gave the name of vallis Moysi, and which the Arabs still call Wady Musa (see Robinson, Pal. ii. pp. 512ff., and for the history of this city, pp. 574ff., and Ritter's Erdkunde, xiv. pp. 1103ff.).

2Ki 14:8-14

War with Joash of Israel. - 2Ki 14:8. Amaziah then sent a challenge to the Israelitish king Joash to go to war with him. The outward reason for this was no doubt the hostile acts that had been performed by the Israelitish troops, which had been hired for the war with Edom and then sent back again (2Ch 25:13). But the inward ground was the pride which had crept upon Amaziah in consequence of his victory over the Edomites, and had so far carried him away, that he not only forgot the Lord his God, to whom he was indebted for this victory, and brought to Jerusalem the gods of the Edomites which he had taken in the war and worshipped them, and silenced with threats the prophet who condemned this idolatry (2Ch 25:14.), but in his proud reliance upon his own power challenged the Israelitish king to war.

2Ki 14:9-10

Jehoash (Joash) answered his insolent challenge, "Come, we will see one another face to face,"i.e., measure swords with one another in war, with a similar fable to that with which Jotham had once instructed his fellow-citizens (Jdg 9:8.). "The thorn-bush on Lebanon asked the cedar on Lebanon for its daughter as a wife for his son, and beasts of the field went by and trampled down the thorn-bush."This fable is, of course, not to be interpreted literally, as though Amaziah were the thorn-bush, and Jehoash the cedar, and the wild beasts the warriors; but the thorn-bush putting itself upon an equality with the cedar is a figurative representation of a proud man overrating his strength, and the desire expressed to the cedar of a wish surpassing the bounds of one's condition; so that Thenius is not warranted in inferring from this that Amaziah had in his mind the subjugation of Israel to Judah again. The trampling down of the thorn-bush by a wild beast is only meant to set forth the sudden overthrow and destruction which may come unexpectedly upon the proud man in the midst of his daring plans. 2Ki 14:10 contains the application of the parable. The victory over Edom has made thee high-minded. לבּך נשׂאך : thy heart has lifted thee up, equivalent to, thou hast become high-minded. הכּבד , "be honoured,"i.e., be content with the fame thou hast acquired at Edom, "and stay at home."Wherefore shouldst thou meddle with misfortune? התגּרה , to engage in conflict or war. Misfortune is thought of as an enemy, with whom he wanted to fight.

2Ki 14:11-12

But Amaziah paid not attention to this warning. A battle was fought at Beth-shemesh (Ain-Shems, on the border of Judah and Dan, see at Jos 15:10); Judah was smitten by Israel, so that every one fled to his home.

2Ki 14:13-14

Jehoash took king Amaziah prisoner, and then came to Jerusalem, and had four hundred cubits of the wall broken down at the gate of Ephraim to the corner gate, and then returned to Samaria with the treasures of the palace and temple, and with hostages. the Chethîb ויבאו is to be pointed ויּאו , the vowel ו being placed after א , as in several other cases (see Ewald, §18, b .). There is no ground for altering יביאהוּ after the Chronicles (Thenius), although the reading in the Chronicles elucidates the thought. For if Jehoash took Amaziah prisoner at Beth-shemesh and then came to Jerusalem, he no doubt brought his prisoner with him, for Amaziah remained king and reigned for fifteen years after the death of Jehoash (2Ki 14:17). The Ephraim gate, which is generally supposed to be the same as the gate of Benjamin (Jer 37:13; Jer 38:7; Zec 14:10; compare Neh 8:16; Neh 12:39), stood in the middle of the north wall of Jerusalem, through which the road to Benjamin and Ephraim ran; and the corner gate was at the north-western corner of the same wall, as we may see from Jer 31:38 and Zec 14:10. If, then, Jehoash had four hundred cubits of the wall thrown down at the gate Ephraim to the corner gate, the distance between the two gates was not more than four hundred cubits, which applies to the northern wall of Zion, but not to the second wall, which defended the lower city towards the north, and must have been longer, and which, according to 2Ch 32:5, was probably built for the first time by Hezekiah (vid., Krafft, Topographie v. Jerus. pp. 117ff.). Jehoash destroyed this portion of the Zion wall, that the city might be left defenceless, as Jerusalem could be most easily taken on the level northern side.

(Note: Thenius takes a different view. According to the description which Josephus gives of this event ( Ant. ix. 9, 3), he assumes that Jehoash had the four hundred cubits of the city wall thrown down, that he might get a magnificent gate (?) for himself and the invading army; and he endeavours to support this assumption by stating that the space between the Ephraim gate and the corner gate was much more than four hundred cubits. But this assertion is based upon an assumption which cannot be sustained, namely, that the second wall built by Hezekiah (2Ch 32:5) was already in existence in the time of Amaziah, and that the gates mentioned were in this wall. The subjective view of the matter in Josephus has no more worth than that of a simple conjecture.)

- The treasures of the temple and palace, which Jehoash took away, cannot, according to 2Ki 12:19, have been very considerable. התּערבות בּני , sons of the citizenships, i.e., hostages ( obsides , Vulg.). He took hostages in return for the release of Amaziah, as pledges that he would keep the peace.

2Ki 14:15-17

The repetition of the notice concerning the end of the reign of Joash, together with the formula from 2Ki 13:12 and 2Ki 13:13, may probably be explained from the fact, that in the annals of the kings of Israel it stood after the account of the war between Jehoash and Amaziah. This may be inferred from the circumstance that the name of Joash is spelt invariably יהואשׁ here, whereas in the closing notices in 2Ki 13:12 and 2Ki 13:13 we have the later form יואשׁ , the one which was no doubt adopted by the author of our books. But he might be induced to give these notices once more as he found them in his original sources, from the statement in 2Ki 14:17, that Amaziah outlived Jehoash fifteen years, seeing therein a manifestation of the grace of God, who would not destroy Amaziah notwithstanding his pride, but delivered him, through the death of his victor, from further injuries at his hands. As Amaziah ascended the throne in the second year of the sixteen years' reign of Jehoash, and before his war with Israel made war upon the Edomites and overcame them, the war with Israel can only fall in the closing years of Jehoash, and this king cannot very long have survived his triumph over the king of Judah.

2Ki 14:18-19

Conspiracy against Amaziah. - 2Ki 14:19. Amaziah, like his father Joash, did not die a natural death. They made a conspiracy against him at Jerusalem, and he fled to Lachish, whither murderers were sent after him, who slew him there. The earlier commentators sought for the cause of this conspiracy in the unfortunate result of the war with Jehoash; but this conjecture is at variance with the circumstance that the conspiracy did not break out till fifteen years or more after that event. It is true that in 2Ch 25:27 we read "from the time that Amaziah departed from the Lord, they formed a conspiracy against him;"but even this statement cannot be understood in any other way than that Amaziah's apostasy gave occasion for discontent, which eventually led to a conspiracy. For his apostasy began with the introduction of Edomitish deities into Jerusalem after the defeat of the Edomites, and therefore before the war with Jehoash, in the first part of his reign, whereas the conspiracy cannot possibly have lasted fifteen years or more before it came to a head. Lachish, in the lowlands of Judah, has probably been preserved in the ruins of Um Lakis (see at Jos 10:3).

2Ki 14:20

"They lifted him upon the horses,"i.e., upon the hearse to which the king's horses had been harnessed, and brought him to Jerusalem, where he was buried with his fathers, i.e., in the royal tomb.

2Ki 14:21

All the people of Judah, i.e., the whole nation, not the whole of the men of war (Thenius), thereupon made his son Azariah (Uzziah) king, who was only sixteen years old. עזריה or עזריהוּ is the name given to this king here and 2Ki 15:1, 2Ki 15:6,2Ki 15:8, 2Ki 15:17, 2Ki 15:23, and 2Ki 15:27, and 1Ch 3:12; whereas in 2Ki 15:13, 2Ki 15:30, 2Ki 15:32, 2Ki 15:34; 2Ch 26:1, 2Ch 26:3,2Ch 26:11, etc., and also Isa 1:1; Isa 6:1; Hos 1:1; Amo 1:1, and Zec 14:5, he is called עזּיה or עזּיּהוּ (Uzziah). This variation in the name is too constant to be attributable to a copyist's error. Even the conjecture that Azariah adopted the name Uzziah as king, or that it was given to him by the soldiers after a successful campaign (Thenius), does not explain the use of the two names in our historical books. We must rather assume that the two names, which are related in meaning, were used promiscuously. עזריה signifies "in Jehovah is help;" עזּיה , "whose strength is Jehovah."This is favoured by the circumstance adduced by Bertheau, that among the descendants of Kohath we also find an Uzziah who bears the name Azariah (1Ch 6:9 and 1Ch 6:21), and similarly among the descendants of Heman an Uzziel with the name Azarel (1Ch 25:4 and 1Ch 25:18).

2Ki 14:22

Immediately after his ascent of the throne, Uzziah built, i.e., fortified, Elath, the Idumaean port (see at 1Ki 9:26), and restored it to Judah again. It is evident from this that Uzziah completed the renewed subjugation of Edom which his father had begun. The position in which this notice stands, immediately after his ascent of the throne and before the account of the duration and character of his reign, may be explained in all probability from the importance of the work itself, which not only distinguished the commencement of his reign, but also gave evident of its power.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 14:1-22

6. Amaziah's good reign in Judah 14:1-22

Amaziah reigned over Judah for 29 years (796-767 B.C.). He began reigning when Jehoash was king over Israel and died during the reign of Jehoash's son and successor Jeroboam II. The prophet Joel probably ministered in Judah during his reign.⁸⁷

Constable: 2Ki 14:7-14

Amaziah's wars 14:7-14

God blessed Amaziah by allowing him to subdue the Edomites who had revolted from Judean control during the reign of Judah's king Jehoram (cf. 2 Chron. 25:5-16). The Valley of Salt lay south of the Salt (Dead) Sea in the Arabah. Sela was the capital of Edom at this time.

Amaziah's heart became proud because of this victory. He concluded that his superior power had gained it rather than God's might. This led him to challenge Israel in battle. King Jehoash's parable (vv. 9-10) hurt Amaziah's pride (cf. Jotham's fable, Judg. 9:8-15). Instead of backing down he insisted on a confrontation. God permitted this situation to punish Amaziah because after subduing the Edomites he had brought some of their idols into Jerusalem and worshipped them (2 Chron. 25:14, 20). The army of Israel took Amaziah prisoner (vv. 13-14). It was probably then that Amaziah's son Azariah began to reign in Jerusalem as his father's coregent (790 B.C.).⁸⁸ Azariah continued as coregent until his father died (in 767 B.C.).

Guzik: 2Ki 14:1-29

2 Kings 14 - The Reigns of Amaziah and Jeroboam II

A. The reign of Amaziah over Judah.

1. (1-4) A summary of his reign.

In the second year of Joash the son of Jehoahaz, king of Israel, Amaziah the son of Joash, king of Judah, became king. He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother's name was Jehoaddan of Jerusalem. And he did what was right in the sight of the LORD, yet not like his father David; he did everything as his father Joash had done. However the high places were not taken away, and the people still sacrificed and burned incense on the high places.

a. He did what was right in the sight of the LORD: Amaziah, son of the great reformer Joash, continued the generally godly reign began by his father.

i. "He made a good beginning in thus adhering closely to the law. Happy would it have been for him and for his kingdom had he continued as he began." (Knapp)

b. Yet not like his father David; he did everything as his father Joash had done: Compared to Joash, Amaziah faithfully continued his policies. Yet some of those policies allowed compromises, such as the allowing of continued sacrifices and incense offerings on the high places. Compared to David - the greatest merely human king to reign over the people of God - Amaziah did not match up favorably.

i. "The constantly repeated story of limitation in loyalty is told again." (Morgan)

2. (5-6) An example of Amaziah's obedience.

Now it happened, as soon as the kingdom was established in his hand, that he executed his servants who had murdered his father the king. But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses, in which the LORD commanded, saying, "Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; but a person shall be put to death for his own sin."

a. He executed his servants who had murdered his father the king: This was both just and in the best interest of Amaziah. It was good for him to eliminate those who found the assassination of the king a reasonable way to change the kingdom.

i. It also fulfilled God's command to punish murderers with execution, first given in Genesis 9:5-7.

b. But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses: It was the standard practice of the ancient world to execute not only the guilty party in such a murder, but also their family. Amaziah went against the conventional practice of his day and obeyed the word of God instead (Deuteronomy 24:16).

i. "Wherein he showed some faith and courage, that he would obey this command of God, though it was very hazardous to himself, such persons being likely to seek revenge for their father's death." (Poole)

2. (7) His victory over the Edomites

He killed ten thousand Edomites in the Valley of Salt, and took Sela by war, and called its name Joktheel to this day.

a. He killed ten thousand Edomites: This shows the military might of Amaziah, and that he successfully subdued the weaker nations surrounding Judah.

b. And took Sela by war: Some believe this was the ancient rock city in the desert also known as Petra; others believe it was a different place. One way or another, this was a significant victory for Amaziah.

i. 2 Chronicles 25:5-16 gives more background to this event. Amaziah gathered a huge army in Judah to go against Edom - three hundred thousand choice men, able to go to war, who could handle spear and shield. He also hired 100,000 mercenary soldiers from Israel. But a prophet came and warned him to not use the soldiers from Israel, because God was not with that rebellious and idolatrous kingdom. Amaziah was convinced to trust God, send the mercenaries from Israel away, and accept the loss of the money used to hire them. God blessed this step of faith, and gave them a convincing victory over the Edomites.

ii. Amaziah trusted God for the victory over Edom; but immediately after the victory his heart turned from God: Now it was so, after Amaziah came from the slaughter of the Edomites, that he brought the gods of the people of Seir, set them up to be his gods, and bowed down before them and burned incense to them. (2 Chronicles 25:14)

3. (8-12) His defeat at the hands of Jehoash of Israel

Then Amaziah sent messengers to Jehoash the son of Jehoahaz, the son of Jehu, king of Israel, saying, "Come, let us face one another in battle." And Jehoash king of Israel sent to Amaziah king of Judah, saying, "The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, 'Give your daughter to my son as wife'; and a wild beast that was in Lebanon passed by and trampled the thistle. You have indeed defeated Edom, and your heart has lifted you up. Glory in that, and stay at home; for why should you meddle with trouble so that you fall; you and Judah with you?" But Amaziah would not heed. Therefore Jehoash king of Israel went out; so he and Amaziah king of Judah faced one another at Beth Shemesh, which belongs to Judah. And Judah was defeated by Israel, and every man fled to his tent.

a. Come, let us face one another in battle: Proud from his success against Edom, Amaziah decided to make war against the northern kingdom of Israel.

i. Again, 2 Chronicles 25:5-16 gives more background to this event. When Amaziah sent away the Israelite mercenaries, they were not happy - even though he paid them for not fighting against Edom (they probably counted on receiving much more from the spoil of battle). As they returned to Israel, they raided the cities of Judah from Samaria to Beth Horon, killed three thousand in them, and took much spoil (2 Chronicles 25:13). This was the political motivation for Amaziah's attack against Israel.

ii. He had reason to believe he would be successful. He had recently assembled a 300,000 man army that killed 20,000 Edomites in a victory over Edom (2 Chronicles 25:5, 11-12). Jehoahaz seemed very weak, having only 50 horsemen, 10 chariots, and 10,000 foot soldiers after being defeated by the Syrians (2 Kings 13:7).

b. The thistle that was in Lebanon: The reply of Jehoash king of Israel was both wise and diplomatic. With this little story and its application, he counseled Amaziah to glory in his previous victory over Edom but then to stay at home.

i. "The thistle, imagining himself to be equal with the cedar, presumptuously suggested a marriage alliance between them. The difference between the two was made obvious when a wild beast passed through and crushed the thistle underfoot. Of course the beast was powerless to injure the cedar." (Dilday)

c. Why should you meddle with trouble so that you fall; you and Judah with you? Amaziah should have listened to this word from Jehoash, but he didn't. He provoked a fight he should have avoided, and did not consider both the likelihood of success and the effect his defeat would have on the whole kingdom of Judah.

4. (13-14) The result of Amaziah's foolish war against Israel.

Then Jehoash king of Israel captured Amaziah king of Judah, the son of Jehoash, the son of Ahaziah, at Beth Shemesh; and he went to Jerusalem, and broke down the wall of Jerusalem from the Gate of Ephraim to the Corner Gate; four hundred cubits. And he took all the gold and silver, all the articles that were found in the house of the LORD and in the treasuries of the king's house, and hostages, and returned to Samaria.

a. Israel captured Amaziah king of Judah: Because of his foolish attack against Israel, Amaziah lost his freedom and for a time became a prisoner of the king of Israel.

i. Amaziah had a mighty army and Jehoash had a weak army. Yet God gave Israel the victory over Judah to rebuke the idolatry of Amaziah. It came from God, that He might give them into the hand of their enemies, because they sought the gods of Edom. (2 Chronicles 25:20)

ii. "His name means 'strength of Jah'; but we read, 'he strengthened himself' (2 Chronicles 25:11); his character of self-sufficiency thus belying his name - a thing not uncommon in our day." (Knapp)

b. He went to Jerusalem, and broke down the wall of Jerusalem: Because of his foolish attack against Israel, Amaziah saw the defenses of Jerusalem broken down. Not only did they lose the battle at Beth Shemesh, but they were also in a weaker position to face future attacks.

c. And he took all the gold and silver: Because of his foolish attack against Israel, Amaziah lost the treasure of the people of God. It wasn't just a loss of his personal wealth (the treasuries of the king's house), but also of the gold and silver of God's people. Amaziah didn't have the wisdom to see how losing this battle would hurt others as well as himself.

i. This even extended to hostages who were taken from Jerusalem to Samaria. The decision to attack Israel was his alone, but the price paid for the foolish attack was paid by the whole kingdom of Judah. It is a sober warning to all leaders, to consider how their foolish decisions affect many other people.

ii. "The quarrel of Amaziah was certainly just, yet he was put to the rout; he did meddle to his hurt; he fell, and Judah fell with him, as Jehoash had said." (Clarke)

5. (15-22) Amaziah is rejected as king over Judah for his son.

Now the rest of the acts of Jehoash which he did; his might, and how he fought with Amaziah king of Judah; are they not written in the book of the chronicles of the kings of Israel? So Jehoash rested with his fathers, and was buried in Samaria with the kings of Israel. Then Jeroboam his son reigned in his place. Amaziah the son of Joash, king of Judah, lived fifteen years after the death of Jehoash the son of Jehoahaz, king of Israel. Now the rest of the acts of Amaziah, are they not written in the book of the chronicles of the kings of Judah? And they formed a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there. Then they brought him on horses, and he was buried at Jerusalem with his fathers in the City of David. And all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father Amaziah. He built Elath and restored it to Judah, after the king rested with his fathers.

a. They formed a conspiracy against him in Jerusalem: The embarrassing loss against Israel undermined Amaziah's support among the leaders of Judah.

i. He lived fifteen years after the death of Jehoash (which probably prompted his release from imprisonment in Israel), "But it was a kind of a lifeless life . . . He lay all the while under the hatred and contempt of his subjects." (Trapp)

b. He fled to Lachish; but they sent after him to Lachish and killed him there: Amaziah tried but was unable to escape the conspirators. He was assassinated, just like his father was (2 Kings 12:20-21).

i. "Lachish was the first of the cities of Judah to adopt the idolatries of the kingdom of Israel ('the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee,' Micah 1:13), and it was natural for the idolatrous Amaziah to seek an asylum there." (Knapp)

ii. "Some commentators believe the assassins who put Amaziah to death in verse 19 may have been the very children whom Amaziah had spared. They, in turn, were exacting vengeance for Amaziah's executions." (Dilday)

c. And all the people of Judah took Azariah, who was sixteen years old, and made him king instead of his father: This was the start of the illustrious reign of Azariah (also known as Uzziah). He was the greatest king of Judah after David.

i. "The election of Amaziah's son Azariah may refer to an earlier time when 'all the people had taken Azariah, when he was sixteen years old, and made him king while Azariah had been a prisoner." (Wiseman)

B. The reign of Jeroboam II in Israel.

1. (23-27) A summary of his reign and God's assistance to Jeroboam.

In the fifteenth year of Amaziah the son of Joash, king of Judah, Jeroboam the son of Joash, king of Israel, became king in Samaria, and reigned forty-one years. And he did evil in the sight of the LORD; he did not depart from all the sins of Jeroboam the son of Nebat, who had made Israel sin. He restored the territory of Israel from the entrance of Hamath to the Sea of the Arabah, according to the word of the LORD God of Israel, which He had spoken through His servant Jonah the son of Amittai, the prophet who was from Gath Hepher. For the LORD saw that the affliction of Israel was very bitter; and whether bond or free, there was no helper for Israel. And the LORD did not say that He would blot out the name of Israel from under heaven; but He saved them by the hand of Jeroboam the son of Joash.

a. He did evil in the sight of the LORD: Jeroboam II was a wicked king, who continued the politically-motivated idolatry of his namesake Jeroboam the son of Nebat. During his reign the prophets Jonah and Amos spoke for God.

b. He restored the territory of Israel . . . for the LORD saw that the affliction of Israel was very bitter: Out of great mercy, God showed kindness to a disobedient Israel ruled by an evil king.

i. "It seems to suggest amazement in his mind as he contemplated the patience of Jehovah with the sinning nation." (Morgan)

c. According to the word of the LORD God of Israel, which He had spoke through His servant Jonah the son of Amittai, the prophet: This is almost certainly the same Jonah who is famous for his missionary trip to Nineveh. Apparently he also had a ministry among his own people, not only among the people of Nineveh.

i. "God sent them Jonah to encourage them, and to assure them of better days." (Clarke)

2. (28-29) Summary of the reign of Jeroboam II.

Now the rest of the acts of Jeroboam, and all that he did; his might, how he made war, and how he recaptured for Israel, from Damascus and Hamath, what had belonged to Judah; are they not written in the book of the chronicles of the kings of Israel? So Jeroboam rested with his fathers, the kings of Israel. Then Zechariah his son reigned in his place.

a. His might, how he made war, and how he recaptured for Israel, from Damascus and Hamath, what had belonged to Judah: The reign of Jeroboam II was a time of economic, political, and material prosperity for Israel. Yet it was not because of their own merit or goodness, but because of God's great mercy to Israel.

i. Archaeology confirms the economic might of Jeroboam II. In the age prior to Jeroboam II, the houses in Israel's cities were roughly the same size. But archaeologists find a change starting in the eighth century B.C. - ancient cities like Tirzah have a neighborhood of large, expensive houses and another neighborhood of small, crowded structures, smaller than the houses from previous years. The larger houses are filled with the marks of prosperity, and the oppressive rich of Israel thought they could find safety there - but God's judgment came against those houses as well (Amos 3:13-15).

ii. "The resultant prosperity, however, which ended in the wrong use of power in luxury and the oppression of the poor, was denounced by the contemporary prophets, especially Amos (2:6-7; 8:4-6); Isaiah (3:18-26; 5:8-13) and Micah (2:2)." (Wiseman)

iii. In the days of King Jehoahaz of Israel God promised to send a deliverer to Israel, one who helped them to escape from under the hand of the Syrians (2 Kings 13:4-5). It is likely that Jeroboam II was this promised deliverer.

b. From Damascus: Though the hand of the LORD was behind these events, God used the strength of the Assyrian Empire to bless Israel. For most of its history, the northern kingdom of Israel struggled against Syria - her neighbor to the north. But around the year 800, the mighty Assyrian Empire defeated Syria, and neutralized this power that hindered Israel's expansion and prosperity. With Syria in check, Israel enjoyed great prosperity during the reign of Jeroboam II.

i. The Book of Amos shows that Israel did not handle this prosperity well, and the wickedness under the prosperity of Jeroboam II heaped judgment up for themselves.

ii. "Israel was blessed with the ministries of both Hosea and Amos during Jeroboam's reign. From their writings it will readily be seen that though there was political revival under his rule, there was no real moral or spiritual awakening among the people." (Knapp)

iii. "When Jeroboam II died in 752 B.C., he left behind a strong kingdom but, unfortunately, one whose core foundation was so spiritually rotten that the edifice of state would not long withstand the rising tides of international intrigue and pressure." (Patterson and Austel)

c. Then Zechariah his son reigned in his place: Zechariah was the fourth generation of the Jehu dynasty, and it was prophesied that the dynasty of Jehu would continue for four generations (2 Kings 10:30).

i. "From the time of Jeroboam's death, declension set it, ending, less than seventy years later, in its final overthrow and dissolution. Prophetic ministry was from this time greatly increased. 'Such is the way of our gracious God,' and unknown writer says, 'that when judgment is near to approach, then testimony is multiplied.'" (Knapp)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 14 (Chapter Introduction)

Overview

2Ki 14:1, Amaziah’s good reign; 2Ki 14:5, His justice on the murderers of his father; 2Ki 14:7, His victory over Edom; 2Ki 14:8, Amaziah, provoking Jehoash, is overcome and spoiled; 2Ki 14:15, Jeroboam succeeds Jehoash; 2Ki 14:17, Amaziah slain by a conspiracy; 2Ki 14:21, Azariah succeeds him; v.23, Jeroboam’s wicked reign; v.28, Zachariah succeeds him.

Poole: 2 Kings 14 (Chapter Introduction)

KINGS CHAPTER 14

Amaziah’ s good reign: his justice on the murderers of his father: his victory over Edom: warreth against Jehoash king of Israel; is overcome by him, and slain by his own people: Azariah succeedeth him, 2Ki 14:1-22 . Jehoash dieth; and Jeroboam his son is king over Israel; his acts and death: Zachariah his son succeedeth him, 2Ki 14:23-29 .

MHCC: 2 Kings 14 (Chapter Introduction)

(2Ki 14:1-7) Amaziah's good reign.

(2Ki 14:8-14) Amaziah provokes Jehoash king of Israel, and is overcome.

(2Ki 14:15-22) He is slain by conspirators.

(2Ki 14:23-29) Wicked reign of Jeroboam II.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 14 (Chapter Introduction)

This chapter continues the history of the succession in the kingdoms both of Judah and Israel. I. In the kingdom of Judah here is, 1. The entire history (as much as is recorded in this book) of Amaziah's reign (1.) His good character (2Ki 14:1-4). (2.) The justice he executed on the murderers of his father (2Ki 14:5, 2Ki 14:6). (3.) His victory over the Edomites (2Ki 14:7). (4.) His war with Joash, and his defeat in that war (2Ki 14:8-14). (5.) His fall, as last, by a conspiracy against him (2Ki 14:17-20). 2. The beginning of the history of Azariah (2Ki 14:21, 2Ki 14:22). II. In the kingdom of Israel, the conclusion of the reign of Joash (2Ki 14:15, 2Ki 14:16), and the entire history of Jeroboam his son, the second of that name (2Ki 14:23-29). How many great men are made to stand in a little compass in God's book!

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 14 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 14

In this chapter we have the good reign of Amaziah king of Judah, his victories over the Edomites, and war with Jehoash king of Israel, by whom he was taken, who died quickly after, 2Ki 14:1, but Amaziah lived fifteen years afterwards, and was slain by a conspiracy against him, and Azariah his son reigned in his stead, 2Ki 14:17, and a short account is given of the reign of Jeroboam the second, king of Israel, 2Ki 14:23.