EXPOSITION
This chapter contains the entire career of Joash, and is answered to by the twelfth chapter of Kings. It tells of Joash's fidelity to God, and his worship and temple, while Jehoiada's life lasted (2 Chronicles 24:1-14); of his departure from God and permission of idolatry afterwards (2 Chronicles 24:15-22); of the punishment he received at the hands of the Syrians (2 Chronicles 24:23, 2 Chronicles 24:24); and of his miserable end (2 Chronicles 24:25-27). The differences between our chapter and the parallel, in respect of what it both omits and supplies, are much larger than usual, and are very interesting and suggestive in the character of them. These points will be marked particularly in the notes underneath as they occur.
2 Chronicles 24:1
His mother's name … Zibiah of Beersheba. We do not read, in the brief account of Ahaziah, Joash's father, whom he married. Nothing is as yet known of Zibiah, but there must be some significance underlying the mention of her name and native place, or known place of residence. The references Amos 5:5 and Amos 8:14 may possibly contain the clue, in holding up Beersheba as the most idolatrous of idolatrous places. Beersheba offers another reference of unhappy associations (1 Samuel 8:2). As a terminus of the land, "Dan to Beersheba" ( 20:1; 2 Samuel 24:2; 1 Chronicles 21:2); as a terminus of the divided Judah, "Beersheba to Mount Ephraim" (2 Chronicles 19:4), "Geba to Beersheba" (2 Kings 23:8); and as a terminus of this Judah yet reduced after the Captivity, "Beersheba to the valley of Hinnom" (Nehemiah 11:30); its mention is notorious. The references Genesis 21:31 and Genesis 26:18, Genesis 26:31-33 are full of interest, as bearing on the way in which the spot is first known in Bible history.
2 Chronicles 24:2
All the days of Jehoiada. Of the "forty years" mentioned in the former verse, these "days of Jehoiada" will cover, some, at any rate, say, two years more than "twenty-two years;" for compare our 2 Chronicles 24:6, 2 Chronicles 24:12-15 with the parallel, 2 Kings 12:6, 2 Kings 12:7, 2 Kings 12:9, noting the thenceforward silence there respecting Jehoiada, and even making ample allowance for it.
2 Chronicles 24:3
That special note is made of Jehoiada's selecting of the wives may at any rate point to the suggestion that he was all a father to Joash, and both for his own sake and the kingdom's sake anxious as to the character of the women by whom a new kingly seed should take rise in place of that destroyed by Athaliah (2 Chronicles 22:10). Our 2 Chronicles 25:1 leaves it probable that "Jehoaden of Jerusalem" was one of these, though it is likely enough that Joash married, whether her or some one else, before he had reached the age of twenty-one. It is also quite likely that we may read between the lines, that in selecting two wives for his young and loved ward, Jehoiada hoped and prayed that Joash might not fall by sin like Solomon's (1 Kings 11:3) and that of others of the kings of both Judah and Israel.
2 Chronicles 24:4
To repair. The idea of this verb ( חָדַשׁ) is that of making new.
2 Chronicles 24:5
To repair. The idea of this verb ( חָזַק) is that of making strong. From year to year. The compound adverbial expression חָדֵּי, here used for "from," era-braces the idea of" unfailingly from year to year." The command given here to the priests and Levites is expressed very differently, though in no degree contadictorily, in the parallel (see its 2 Chronicles 24:4, 2 Chronicles 24:5). The addition is there found, "every man of his acquaintance;" this expression may glance at the very supposable circumstance that the priest and Levite collecting deputations would naturally go respectively to the towns and cities where they had been located beforetime. A slight ambiguity is perhaps occasioned by the impression that the fourth verse (in the parallel) produces—that the priests and Levites should wait to receive, e.g; in Jerusalem. This, however, is,sot what is said, and need not, therefore, be made into a difficulty. Howbeit the Levites hastened not. We are not told why this delay was, nor does the subsequent narrative seem to elucidate it, further than this—that the delay somehow seemed to rest with Jehoiada, as the king appealed to him for explanation.
2 Chronicles 24:6
Jehoiada the chief; so. priest, for comp. our 2 Chronicles 24:11; 2 Chronicles 19:11; 2 Chronicles 26:20. In each of those instances the Hebrew text shows הָראשׁ, and the Authorized Version "chief" except inconsistently in our 2 Chronicles 26:11. Revised Version "chief" in all the instances. The name "priest" occurs just about six hundred and sixty-six times in the Old Testament, the title "high" or "chief priest" only about twenty-six times, the first occurrence being in Le 2 Chronicles 21:10, the last Zechariah 6:11; and both set forth by the Hebrew adjective גָּדוֹל, as also in fifteen other of the occurrences. Seven times the word ראֹשׁ is the word employed, and שָׂרֵיthe other two times. In these last two cases, however (Ezra 8:24, Ezra 8:29; Ezra 10:5), it is not "high priests" nor "chief priests" that are perhaps even really intended, but the "princes" of the priests, or those who, for whatever reasons of personal characteristics, were chief. Out of Judah and out of Jerusalem. The statement here is precise, that the call of money was to be made both in the cities of Judah and in the metropolis Jerusalem. The collection; Hebrew, מַשְׁאַת; Revised Version, better, the tax of, etc. Of this we read in Exodus 30:13-15; Exodus 38:25, Exodus 38:26; Numbers 1:30. It was of the uniform amount of half a sanctuary shekel, for rich or poor, and was ordered to be set apart "for the service of the tabernacle of the conregation," here called in the Authorized Version the tabernacle of witness; Revised Version, the tent of the testimony. Exodus has מוֹעֵד for our חָעֵדוּת. This source of money for the holy design of Joash is again most specifically stated in our verse 9. The version of this whole transaction seems rather confusing as given in the parallel, where verse 4 mentions three sources of money, without any quotation as such of the ordained tax of Moses, which was apparently the first of those three, and where verse 8, at first blush at any rate, might seem to imply recusant priests. The meaning, however, is probably the contrary, the verse purporting that the priests consented to forego what they had been accustomed on receiving to apply to some personal or current-funds purpose, and who consented to forego the superintending of the outlay of the money on. the repairing, that it might be done with more expedition by "scribe" and high priest" (verse 10; comp. verse 16; both of the parallel). All these details the writer of Chronicles passes over, only pursuing the essential business, Joash's pious resolve, the delay in its execution, and how he finally overcame the obstructive delay.
2 Chronicles 24:7
The sons of Athaliah. This verse's testimony against Athaliah's sons explains 2 Chronicles 21:17, and is explained and corroborated by it. That wicked woman; Hebrew, הַמִּרְשַׁעַת; fem. noun, derivative of רַשַׁע; meaning strictly in the abstract, "the wickedness," equal to that incarnation of wickedness. All the dedicated things; i.e. the holy vessels, treasure, and holy furniture of the house of the Lord, had they desecrated, and robbed' them thence to squander them on their various Baals (2 Chronicles 17:3).
2 Chronicles 24:8
A chest; Hebrew, אֲרוֹן אֶחָד, "one chest." This is more accurately described in 2 Chronicles 24:9 of the parallel. Without at the gate of the house of the Lord; i.e. in the court opposite the porch, and, as we learn from the parallel, by the side of the altar of burnt offering. Now, not the priests generally, but simply those who kept the door (probably the north door, Ezekiel 11:1-25:35), receiving the contributions of the people at their hands, into their own hands deposited them in the one chest.
2 Chronicles 24:9
(See notes on 2 Chronicles 24:6.)
2 Chronicles 24:10
Until they had made an end; Hebrew, לְכִּלֵּה, piel infin. The meaning can scarcely be till enough was obtained, because day after day, as the next verso tells us, the chest was brought; but either till those who had come that day to give had all given in their contributions, or, as some think with much less probability, till the chest was full for the day. At the same time, the clause, occupying only one word in the original, may quite possibly purport to state summarily by anticipation that the same system was observed to the end, and the method of the chest not departed from.
2 Chronicles 24:11
Unto the king's office. Not "office" in the modern technical business sense; the meaning is the care, charge, or custody of the king, the Hebrew word being פְקֻדַּת; nor does this necessitate the supposition of the personal care of the king. The body of this verse leaves it quite open to possibility, in harmony with the usage of the Hebrew language and its idiom, that the process described took place, if necessary, more than once in a day, and, on the other hand, not necessarily every evening. The change of the number of the verb in "they emptied," etc; and the apparent statement that those who emptied also carried back the chest, betoken that while the king's scribe (1 Kings 4:3) and the high priest's officer stood by, the usual Levite functionaries did the work. The phrase, day by day, is not necessarily equivalent to every evening, but to time after time.
2 Chronicles 24:12
Gave it to such as did the work of the service; i.e. the persons responsible for the work, or "that had the oversight of it" (2 Kings 12:11). Carpenters. It is preferable to render here literally workmen or workers. Probably this clause purports that those responsible, as above, hired masons and workmen. And also such as wrought. Supply the preposition found in the Hebrew text, "to" before "such," and render again the same word ( חָרָשֵׁי) literally, workers of iron and brass.
2 Chronicles 24:13
The work was perfected by their hands. The margin gives the literal rendering, "healing" or health, or, i.e; recovery, "went up upon the work." The lively figure of the Hebrew word used ( אֲרוּכָה) is very intelligible. The term is employed in only five other places, viz. Nehemiah 4:7 (Authorized Version, "The walls were made up;" Revised Version better, The repairing of the walls went forward); Isaiah 58:8; Jeremiah 8:22; Jeremiah 30:17; Jeremiah 33:6; in each of which four instances, in both Authorized Version and Revised Version, the literal rendering "health" or "healing" is found. In his state; equivalent to in its stateliness, perhaps the idea of the Hebrew word מַתְכֻּנְהּוֹ [only used four other times, and then rendered once "tale" (Exodus 5:8), twice "composition" (2 Chronicles 30:1-27:32, 37), once "measure" (Ezekiel 45:11)], being measure, or proportion, or rate.
2 Chronicles 24:14
And to offer withal. The insertion of the italic type in the Authorized Version "withal" unnecessarily helps suggest uncertainty in this rendering, while the Revised Version gives that word in the ordinary type; margin, both Authorized Version and Revised Version, gives "pestles." The Hebrew word is ( הַעֲלוֹת) the hiph. turin, of the familiar verb עָלָה or plural of עֲלי with article prefixed; this word, however, seems to occur only once (Proverbs 27:22), and then in the singular number. The rest of the money … made vessels for the house of the Lord. This passage may harmonize not unsatisfactorily with the parallel (2 Kings 12:13), and on the very suggestion of the circumstantial evidence that arises from the place in which the information of our own text is found, by laying emphasis on the expression,."the rest of the money." The writer of Kings meant that nothing interfered with, nothing whatsoever ran even with the execution of the substantial work of reparation of the building, and he neglects to record that finally a remanet of money being available, vessels were made of it for the inner furnishing of the house.
2 Chronicles 24:15
But Jehoiada … died; an hundred and thirty years old. This good man, husband of Jehoram's daughter (2 Chronicles 22:11), only comes to view in virtue of what his wife did, and what he did,; on behalf of Joash the infant and Joash the king for the good of the nation or kingdom of Judah. We seem to know too little of him, and the parallel supplies considerably less than our text in Chronicles. His age, as stated in this verse when he died, seems very improbable, and for a very clear and admirable putting of the case, see Lord Arthur C. Hervey's article in Dr. Smith's 'Bible Dictionary,' 1.944. There is, however, no manifest or even suspicious symptom of corruptness in the text just here, supported as it is by the Septuagint and Josephus, by the stress laid on his old age, whether it showed a hundred and thirty years, or thirty years or fifty years (as have been variously suggested) fewer; the little fact, otherwise looking very significant, that the expression, full of days, is used beside only of Abraham, Isaac, Job, and David, loses its pertinence in that very circumstance that it is used of David, whose age was in no way extreme. The age of the other three, however, exceeded this reputed age given to Jehoiada!
2 Chronicles 24:16
The honour done Jehoiada well belonged to him, not only for his goodness, his greatness, his practical services to the kingdom, but for the fact that those practical services had entailed the necessity of his standing in loco regis for some time. His royal alliance with Jeheram's daughter, and, if it were so, his extreme patriarchal age, may all have contributed to the honour now put upon him. Little stress can be laid, however, upon this last consideration, failing any other allusion to it, or any emphasized statement of what we have in our 2 Chronicles 24:15.
2 Chronicles 24:17
The princes. These turned aside from the better part they had performed (2 Chronicles 23:13, 2 Chronicles 23:20). Made obeisance; Hebrew, יִשְׁתַּחֲווּ. This is the word that is used of the sheaves of the brethren of Joseph bowing down, according to his dream, to his sheaf; it is also the repeatedly used word of the worship paid to Jehovah the true God, and to idols and false gods. The word occurs nearly two hundred times. The obeisance of these princes, therefore, on this occasion lacked nothing of the most pronounced character, and the worst species of flattery gained its disastrous ends. Joash must have been now about thirty-six years of age; he was seven years old when he began to reign, he had reigned twenty-three years before the restoring of the temple (2 Kings 12:6), and a few years had elapsed since. The words of the princes, to which Joash hearkened, are not supplied by the parallel, which indeed at once proceeds to speak of the threatening attitude of the Syrian king Hazael, and of how Joash bought him off. Our next verse, however, shows to what end those words tended.
2 Chronicles 24:18
Served groves; Revised Version, the Asherim, correctly (see note, 2 Chronicles 14:3). For this their trespass. Comparing the emphatic language of 2 Chronicles 24:23," destroyed all the princes of the people from among the people," we may conclude that stress is to be laid on the pronoun "their" in the present verse. The worship of the true God was not left by the whole people, and we are not told it was by the king; but (very probably through want of moral courage) he incurred the severest sort of blame, and was without even the excuse of strong personal temptation.
2 Chronicles 24:19
Prophets. The name of only one, Zechariah, as in next verse, is given (see by the side of this verse the emphatic and touching language of 2 Chronicles 36:14-16).
2 Chronicles 24:20
Came upon; margin, clothed; Revised Version margin, clothed itself with (1 Chronicles 12:18). Compare the beautiful expression of Revelation 1:10,,I was in the Spirit;" it was not merely that the Spirit deigned to visit St. John in Patmos, but so possessed him that he was in the Spirit. The son of Jehoiada; i.e. very possibly grandson of Jehoiada (Jehoiada's great age the rather countenancing this interpretation) and "son of Barachias" (Matthew 23:35). That ye cannot prosper. The Hebrew text says, "and ye will not prosper." This clause may read all the more forcibly if kept under the dominance of the why of the former, reminding us of such appeals as "Why will ye die?" etc. (2 Chronicles 15:2; Deuteronomy 18:1-22, throughout). Reading these two clauses in the preterite or present tense will make them neither less forcible nor less correct, so indicating that they, the princes and the nation, were already beginning to eat the fruit of their ways, and "rumours of war," if not war itself, were on them.
2 Chronicles 24:21
Stoned him. Yet this was their Law's punishment for themselves, for idolaters (Le 2 Chronicles 20:2). At the commandment of the king. The king, who had yielded to the flattering obeisance and worship of the princes, is now driven on a grievous length further. In the court of the house of the Lord. So Matthew 23:35, "between the temple [Revised Version, 'sanctuary'] and the altar."
2 Chronicles 24:22
Remembered not the kindness (Genesis 40:23). The Lord look upon it, and require it. So, too, the Revised Version, which also, according to its custom, removes the italic type from the two neuter pronouns "it." But probabaly a better and correcter rendering is, "The Lord will see and will require" (for it is not necessary to regard this as a prayer of Zechariah); and thus bring it into comparison with those divinest prayers of the Saviour and of St. Stephen. The words on dying Zechariah's lips were perhaps rather the vivid reminiscence of his own well-versed knowledge of the Law, or "the Scriptures" (Genesis 9:5; Genesis 42:22). The sentence of the dying priest and prophet in one, is, by the writer of Chronicles at any rate, directed in its fall with fearful straightness to the door of Joash the king himself. Remarkable as is the absence of the matter of this and the five preceding verses from the parallel, it will not escape notice how it is implied in verses 17,18 there, while the inclusion of it here is again in patent harmony with the great object of the writer.
2 Chronicles 24:23
At the end of the year; Hebrew, תְּקוּפַת; margin, both of the Authorized Version and the Revised Version, revolution. The word is found three other times, Exodus 34:22; 1 Samuel 1:20; Psalms 19:7. The versions, of course, express correctly what is meant, but probably the season of spring is also conveyed (2 Samuel 11:1; 1 Chronicles 20:1). The host of Syria. Their king was Hazael (2 Kings 12:17), whether actually with them is perhaps not certain, but the last clause in the verse just quoted would seem to convey that impression. He was King of Damascus (Aram, or Syria), and having already temporarily mastered Israel (2 Kings 13:3, 2 Kings 13:4, 2 Kings 13:22), the way was paved to Gath (2 Chronicles 11:8; 2 Chronicles 17:11), whence wistful eyes were bent on Jerusalem, nearly thirty miles distant thence. Destroyed all the princes of the people; i.e. as in the next verse. And sent all the spoil. Whether intended so here or not, probably the strict subject of the verb in this clause is Joash and his counsellors, in their fright—and just fright—helpless after the slaughter chronicled in our following verse, bribing off Hazael and his host, as in parallel. The suggestion is most plausible that tidings of Zechariah's martyrdom and of the occasion of it were the very incentive to Hazael's incursion, and an illustration of the "means" by which God works, and by which he wrought his purpose in this instance. The spoil of them. If this means only the spoil of the defeated army strictly, then our text gives no trace of the contents of verse 18 in parallel just alluded to; but the frequent dislocation incident to copied extracts and matter borrowed from original sources, and so often evidenced in the present history, when we have been comparing the two derived accounts to which we are indebted for it, incline us to the above view, as one quite open at any rate to possibility.
2 Chronicles 24:24
Came with a small company … the Lord delivered a very great host (so Le 2 Chronicles 26:8; Deuteronomy 28:25, etc.). So they executed judgment against Joash. The Hebrew says literally, "and on Joash they executed judgments." What the judgments were we do not read, but surely it is probable that they are glanced at in the next verse, "For they left him in great [or, 'many'] diseases," or perhaps "in great illness" (2 Chronicles 21:15).
2 Chronicles 24:25
They left him in great diseases. See note above, and observe further that this parenthetic clause, as treated in both Authorized Version and Revised Version, prepares the way for what follows, and especially for the fact that it was on his bed that they slew him. Render thus, And after they had betaken themselves away, whereas they left him sorely ill, his own servants conspired … and slew him in his bed. His own servants. These had the opportunity the rather at hand, in that he was so ill and in bed. That he died by the conspiring together of a couple of servants, whose foreign and heathen maternity is particularly recorded, was the more ignominious end for him, who had commanded Zechariah to be openly stoned—a death highly honourable in comparison. The parallel (2 Kings 12:20) adds that it was in "the house of Mille, which goeth down to Silla" (for the explanation of which passage, see note ad loc.), that the servants' conspiracy to kill Joash took effect. The sons of Jehoiada. We know of only one son, Zechariah; there may have been other sons, or other lineal relations of Jehoiada may be covered by the word "sons." We are not obliged to interpret the avenging act of the servants as one to which their own pious and patriotic zeal led them, which, considering their maternal pedigree, is perhaps something unlikely, though of course not impossible, but one to which they were incited by the retributive providence of him who held their hearts also in his hand. In a word, it was a deed done for the bleed—required (see note and references under verse 22). Not in the sepulchres of the kings. See note on verse 16, and references there quoted; as also the ambiguous expression of the parallel (verse 21), "They buried him with his fathers in the city of David."
2 Chronicles 24:26
Zabad. The name Jozachar of the parallel is probably the correct word, and a copyist's corruption may with some plausibility be argued as the cause of the form Zabad in our text. The parallel omits the names of the mothers' nationality. Shimrith. The parallel has Shomer, probably an Hebraized form of the Moabitish name of our text.
2 Chronicles 24:27
His sons. We only know of one, Amaziah, his successor. The burdens laid upon him. Some explain this expression of the tribute and bribe Joash had to pay Hazael; others of prophetic "burdens" uttered against him; and others (much favoured by the position of the clause just before the repairing of the house, etc.) of the task which he had so voluntarily undertaken, the money-raising and all (Ezekiel 24:25; comp. our Ezekiel 24:6, Ezekiel 24:9, Ezekiel 24:11). The repairing; Hebrew, וִיסוֹר. Render, with the Revised Version, the rebuilding. The story of the book of the kings. The Revised Version renders the Hebrew text ( מִדְּרַשׁ סֵפֶר) "the commentary of the book of the kings," probably to be followed by the words, "of Judah;" the parallel has "the book of the Chronicles [ סִפֶד דִּבְרֵי הַיָמִים] of the kings of Judah". The word rendered "story" or "commentary" in our text is employed only once beside (2 Chronicles 13:22). Its verbal root, however, is found about a hundred and sixty-two times, invariably in the sense of inquiring, and almost invariably rendered in the Authorized Version by the word "inquire," or "seek;" so that perhaps the word "study" or "pursuit" might, idioms being allowed for, be the nearer rendering. It is rabbinic literature mostly that has determined the preference for the word "commentary."
HOMILETICS
2 Chronicles 24:1-27
The sad and strange unreliableness of human disposition and life here.
One of the strangest of all the sadnesses of human life is the uncertainty and unreliableness of human disposition, which it is so constantly exposing to view. Not only has the fairest promise vanished (like the sun of many a morning) long before the character could be supposed to be firm or even fairly formed, but after the period justly esteemed critical has passed, after fruit has set, and even after some fruit has been gathered ripe, alas for the failures and falls, the disappointments and distressing desolation, which have laid waste the scene! The turn in the life of Joash, with his miserable end, of which this chapter bears record, is a very distinct and typical instance of what has been and is still often. And in reading the present chapter, we are forcibly reminded of the apostle's language "All these things were written for our admonition." We cannot afford to regard the contents of this chapter as of merely historic interest; they are of terrible though kindly import for modern life and all life. In connection with this thought, the following points may be picked out in the matter of the present history. The life which thus in its afternoon, let us say, turned aside to evil, was—
I. ONE WHICH HAD BEEN, IN THE VERY INCEPTION, NURSING, AND FIRST REARING OF IT, ALMOST MIRACULOUSLY SAVED AND GUARDED—THE VERY CREATURE OF PROVIDENCE, THE CHILD OF DIVINE CARE AND WATCHFUL LOVE. Many an analogy really every whit as strong and impressive may be found and instanced by the practical preacher here; also cases which may be well within the knowledge of the parish or the country.
II. ONE THE RIGHT BEGINNING OF WHICH WAS CONSPICUOUS BOTH FOR THE GREATNESS AND THE WORTHINESS OF ITS ZEAL.
III. ONE WHICH HAD ENJOYED THE SUSTAINING HELP OF THE BEST AND MOST FAITHFUL OF FRIENDS. These friends had been of the kind that well remind us of the psalm of Joash's ancestor; for his "father and mother had indeed forsaken him," when "the Lord took him up," in the persons of. the. priest and. his wife. All. the incalculable advantages of the best of early associations and religious prepossessions had been the happy portion of Joash, now—when every recollection and reminiscence should have been gilding itself with fresh sacredness—to be flung away to the winds, as though they were presences to the mind as much to be dreaded as in fact they were worthy to be cherished.
IV. ONE THE WRENCH OF WHICH WITH THE PAST WAS SURPRISINGLY VIOLENT AND ABSOLUTE; AND ITS MOTIVE AS SURPRISINGLY UNJUSTIFYING OF IT. This apparently absolute reversal of what had hitherto seemed character and goodness was above all witnessed to by one central blackest blot in the conduct of Joash. Guiltily did he forget the debt his own very pulse and beating heart owed to the preservers of his life, when he commanded that Zechariah, the son of their love, be stoned to death for his righteous remonstrance and warning. His dying words, "The Lord look upon it, and require it," no doubt did not mark the spirit of unforgivingness; they did mark, and justly, the turpitude of the sin which was bound to "find out' the perpetrator of it! And then the motif of the conduct of Joash! It is written in verse 17. The brief suppressed language, which does there write it, tells the more significantly of its dishonourableness and despicableness, only fit to shun the eye of day! And the warnings of the Lord God of the fathers of Joash and his people, are so touchingly expressed, especially in verse 19! These preclude the possibility of our deducting anything of blame from Joash, on the ground of his being taken unawares, or surprised by some sudden gust of temptation. This type of thing has indeed numbered its antitypes, times without number; but was it not thus forcibly delineated, deeply graven or etched, that whoso should have eyes to see might see, and ears to hear might hear?
V. ONE THE END OF WHICH REVEALED MOST FEARFULLY ALIKE THE REVULSION OF MAN AND THE SOLEMN RETRIBUTION OF GOD. With what smitten wonder our awed thought follows unwittingly, but trembles to essay to track the ways of God's hidden judgment, when the account of this present life is once summed up,—hidden because that account is summed up! What solemn need for every man to watch and pray; to walk humbly; to take heed how he stands; and to remember the warnings of those of whom this is the record, that they "did run well"!
HOMILIES BY W. CLARKSON
2 Chronicles 24:1, 2 Chronicles 24:2
Moral weakness.
The extremely interesting circumstances under which Joash came to the throne (2 Chronicles 23:1-21.) make us wish that there was something satisfactory to record of him when he sat upon it. Unfortunately, it is not so. One work in particular he wrought (see next homily) for which he deserves honour, but his character stands before us as that of an essentially weak man. He did what was right all the days of Jehoiada, but no longer. He allowed one man, to whom he was much indebted, to influence him aright; so far he did well. That, however, is not saying very much, for it would have been ingratitude indeed, of the deepest dye, if he had not been guided by those who first saved his life, and then, as the greatest risk to themselves, seated him upon the throne of his fathers. But goodness that goes no deeper than that is essentially weak; the worth that has to be propped up by a human hand, and that falls to the ground when the sustaining hand is withdrawn, is of small account. It has taken no root; it will have no length of life; it will bring forth no flowers and fruits. Moral weakness is—
I. DISREGARDED OF GOD AND MAN. For such men as Joash the prophet of the Lord has no word of general commendation, though he has words of rebuke to utter (2 Chronicles 24:19, 2 Chronicles 24:20). With them God "is not well pleased." And man is also and equally dissatisfied. Men that are wrong and strong will find their advocates; indeed, they find all too many to honour and praise them, both while they live and when they are departed. But men that are good and weak find none to admire them. They may start, as Joash apparently did, with fair intentions and blameless desires, but they have no force of character, and being "driven with the wind and tossed," carried about hither and thither according to the passing breeze, they are the object of disregard, if not of positive contempt. There is nothing honourable or admirable in them.
II. FRUITLESS OF ANY POSITIVE GOOD. Such men as Joash may do some good during one half of their life, or at different parts of their life; but the good they then do is counterbalanced by the harm they work during the other half or on other occasions; and no one can say which prevails over the other. The measure of many a man's life-influence is a nice sum in spiritual subtraction; and when everything is known it will perhaps be found to be a "negative quantity." It is a poor and a pitiful thing to see a man first building up and then pulling down; one day working with the people of God and the next associating with the enemies of true and pure religion; subscribing to a Christian charity and attending a demoralizing spectacle; pulling in contrary directions. What can such a man do? What witness can he bear, what work achieve, what contribution bring to the great end we should have in view—the elevation of our kind? That will be represented by a cypher—or something worse.
III. UNNECESSARY. It may indeed be said that this is a question of natural endowment, and rests with our Creator and not with ourselves; that men receive from him either strength and force of will or else pliancy of spirit, sensitiveness of soul and readiness to be affected by influences from outside. This is true, in part; but it is not the whole truth. We must not make our heavenly Father responsible for our short-comings. Moral weakness is a defect of character. It is the result of a wrong choice.
1. Let a man give himself, as he should, in full surrender to the God whoso he is and whom he is most sacredly bound to serve, to that Divine Saviour who has bought him with the price of his own redeeming blood, and he will then be in the way of gaining single-heartedness and strength.
2. Let him be regularly and repeatedly renewing his act of self-dedication. Joash did, when he was a child, pledge himself to the service of Jehovah (2 Chronicles 23:16). But he was then too young to understand all that such a covenant meant. He should have continually renewed that solemn pledge. We have the amplest opportunities and invitations to reconsecrate ourselves to the service of Christ, and if we accept these, we shall retain our thorough loyalty to him, and then we shall not be moved and swayed, but be "steadfast and immovable."
3. Let him gain strength from above. There is an unfailing Divine resource on which all the good may draw. "When I am weak, then am I strong," said Paul. For when he was most conscious of his own insufficiency, then he looked up for help to the "Lord of all power and might," to him who can and will "strengthen us with strength in our soul," who will "strengthen us with all might by his Spirit in the inner man," who will make us strong
2 Chronicles 24:4-14
Church renovation.
We have an interesting description of a very old instance of—
I. CHURCH RENOVATION. Here were all the elements that ordinarily occur.
1. Dilapidation, or the condition of being out of repair. In this case there had been profanation, deliberate injury, spoliation (2 Chronicles 24:7); but always there will be waste and decay even in "the house of the Lord." The elements of nature do not spare the most sacred sanctuary.
2. An energetic leader. Joash signalized his otherwise ordinary career by taking this matter much to heart and taking it thoroughly in hand. He prompted Jehoiada himself; he incited the hesitating priests (2 Chronicles 24:5-9); he called forth the energy of the people themselves.
3. Co-operation. "All the princes and all the people rejoiced" when they were zealously engaged in the work, and the masons and the carpenters did their part regularly and faithfully (2 Kings 12:15).