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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 24:15–27. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here a sad account of the degeneracy and apostasy of Joash. God had done great things for him; he had done something for God; but now he proved ungrateful to his God and false to the engagements he had laid himself under to him. How has the gold become dim, and the most fine gold changed! Here we find,
I.The occasions of his apostasy.
When he did that which was right it was not with a perfect heart. He never was sincere, never acted from principle, but in compliance to Jehoiada, who had helped him to the crown, and because he had been protected in the temple and rose upon the ruins of idolatry; and therefore, when the wind turned, he turned with it.
1.His good counsellor left him, and was by death removed from him. It was a mercy to him and his kingdom that Jehoiada lived so long-130 years (Ch2 24:15), by which it appears that he was born in Solomon's time, and had lived six entire reigns before this. It was an encouragement to him to go on in that good way which Jehoiada had trained him up in to see what honour was done to Jehoiada at his death: They buried him among the kings, with this honourable encomium (perhaps it was part of the inscription on his grave-stone), that he had done good in Israel. Judah is called Israel, because, the other tribes having revolted from God, they only were Israelites indeed. Note, It is the greatest honour to do good in our generations, and those who do that which is good shall have praise of the same. He had done good towards God; not that any man's goodness can extend unto him, but he had done good towards his house, in reviving the temple service, Ch2 23:8. Note, Those do the greatest good to their country that lay out themselves in their places to promote religion. Well, Jehoiada finished his course with honour; but the little religion that Joash had was all buried in his grave, and, after his death, both king and kingdom miserably degenerated. See how much one head may sustain, and what a great judgment to any prince or people the death of godly, zealous, useful men is. See how necessary it is that, as our Saviour speaks, we have salt in ourselves, that we act in religion from an inward principle, which will carry us on through all changes. Then the loss of a parent, a minister, a friend, will not involve the loss of our religion.
2.Bad counsellors got about him, insinuated themselves into his affections, wheedled him, flattered him, made obeisance to him, and, instead of condoling, congratulated him upon the death of his old tutor, as his release from the discipline he had been so long under, unworthy a man, a king. They tell him he must be priest-ridden no longer, he is now discharged from grave lessons and restraints, he may do as he pleases: and (would you think it?) the princes of Judah were the men that were so industrious to debauch him, Ch2 24:17. His father and grandfather were corrupted by the house of Ahab, from whom no better could be expected. But that the princes of Judah should be seducers to their king was very sad. But those that incline to the counsels of the ungodly will never want ungodly counsellors. They made obeisance to the king, flattered him into an opinion of his absolute power, promised to stand by him in making his royal will and pleasure pass for a law, any divine precept or institution to the contrary in any wise notwithstanding. And he hearkened to them: their discourse pleased him, and was more agreeable than Jehoiada's dictates used to be. Princes and inferior people have been many a time thus flattered into their ruin by those who have promised them liberty and dignity, but who have really brought them into the greatest servitude and disgrace.
II.The apostasy itself:
They left the house of God, and served groves and idols, Ch2 24:18. The princes, it is likely, had a request to the king, which they tell him they durst not offer while Jehoiada lived; but now they hope it will give no offence: it is that they may set up the groves and idols again which were thrown down in the beginning of his reign, for they hate to be always confined to the dull old-fashioned service of the temple. And he not only gave them leave to do it themselves, but he joined with them. The king and princes, who, a little while ago, were repairing the temple, now forsook the temple; those who had pulled down groves and idols now themselves served them. So inconstant a thing is man and so little confidence is to be put in him!
III.The aggravations of this apostasy and the additions of guilt to it.
God sent prophets to them (Ch2 24:19) to reprove them for their wickedness, and to tell them what would be in the end thereof, and so to bring them again unto the Lord. It is the work of ministers to bring people, not to themselves, but to God - to bring those again to him who have gone a whoring from him. In the most degenerate times God left not himself without witness; though they had dealt very disingenuously with God, yet he sent prophets to them to convince and instruct them, and to assure them that they should find favour with him if yet they would return; for he would rather sinners should turn and live than go on and die, and those that perish shall be left inexcusable. The prophets did their part: they testified against them; but, few or none received their testimony.
1.They slighted all the prophets; they would not give ear, were so strangely wedded to their idols that no reproofs, warnings, threatenings, nor any of the various methods which the prophets took to convince them would reclaim them. Few would hear them, fewer would heed them, but fewest of all would believe them or be governed by them.
2.They slew one of the most eminent, Zechariah the son of Jehoiada, and perhaps others. Concerning him observe,
(1.)The message which he delivered to them in the name of God, Ch2 24:20. The people were assembled in the court of the temple (for they had not quite left it), probably on occasion of some solemn feast, when this Zechariah, being filled with the spirit of prophecy, and known (it is likely) to be a prophet, stood up in some of the desks that were in the court of the priests, and very plainly, but without any provoking language, told the people of their sin and what would be the consequences of it. He did not impeach any particular persons, nor predict any particular judgments, as sometimes the prophets did, but as inoffensively as possible reminded them of what was written in the law. Let them but look into their Bibles, and there they would find, [1.] The precept they broke: "You transgress the commandments of the Lord, you know you do so, in serving groves and idols: and why will you so offend God and wrong yourselves?" [2.] The penalty they incurred: "You know, if the word of God be true, you cannot prosper in this evil way; never expect to do ill and fare well. Nay, you find already that because you have forsaken the Lord he hath forsaken you, as he told you he would," Deu 29:25; Deu 31:16, Deu 31:17. This is the work of ministers, by the word of God, as a lamp and a light, to expose the sin of men and expound the providences of God.
(2.)The barbarous treatment they gave him for his kindness and faithfulness in delivering this message to them, Ch2 24:21. By the conspiracy of the princes, or some of their party, and by the commandment of the king, who thought himself affronted by this fair warning, they stoned him to death immediately, not under colour of law, accusing him as a blasphemer, a traitor, or a false prophet, but in a popular tumult, in the court of the house of the Lord - as horrid a piece of wickedness as perhaps any we read of in all the history of the kings. The person was sacred - a priest, the place sacred - the court of the temple (the inner court, between the porch and the altar), the message yet more sacred, and we have reason to think that they knew it came from the spirit of prophecy. The reproof was just, the warning fair, both backed with scripture, and the delivery very gentle and tender; and yet so impudently and daringly do they defy God himself that nothing less than the blood of the prophet can satisfy their indignation at the prophecy. Be astonished, O heavens! at this, and tremble, O earth! that ever such villany should be committed by men, by Israelites, in contempt and violation of every thing that is just, honourable, and sacred - that a king, a king in covenant with God, should command the murder of one whom it was his office to protect and countenance! The Jews say there were seven transgressions in this; for they killed a priest, a prophet, a judge, they shed innocent blood, and polluted the court of the temple, the sabbath, and the day of expiation: for on that day, their tradition says, this happened.
(3.)The aggravation of this sin, that this Zechariah, who suffered martyrdom for his faithfulness to God and his country, was the son of Jehoiada, who had done so much good in Israel, and particularly had been as a father to Joash, Ch2 24:22. The affront done by it to God, and the contempt put on religion, are not so particularly taken notice of as the ingratitude there was in it to the memory of Jehoiada. He remembered not the kindness of the father, but slew the son for doing his duty, and what the father would have done if he had been there. Call a man ungrateful, and you can call him no worse.
(4.)The dying martyr's prophetic imprecation of vengeance upon his murderers: The Lord look upon it, and require it! This came not from a spirit of revenge, but a spirit of prophecy: He will require it. This would be the continual cry of the blood they shed, as Abel's blood cried against Cain: "Let the God to whom vengeance belongs demand blood for blood. He will do it, for he is righteous." This precious blood was quickly reckoned for in the judgments that came upon this apostate prince; it came into the account afterwards in the destruction of Jerusalem by the Chaldeans - their misusing the prophets was that which brought upon them ruin without remedy (Ch2 36:16); nay, our Saviour makes the persecutors of him and his gospel answerable for the blood of this Zechariah; so loud, so long, does the blood of the martyrs cry. See Mat 23:35. Such as this is the cry of the souls under the altar (Rev 6:10), How long ere thou avenge our blood? For it shall not always go unrevenged.
IV.The judgments of God which came upon Joash for this aggravated wickedness of his.
1.A small army of Syrians made themselves masters of Jerusalem, destroyed the princes, plundered the city, and sent the spoil of it to Damascus, Ch2 24:23, Ch2 24:24. God's people, while they kept in with God, had often been conquerors when the enemy had the advantage of the greater number; but now, on the contrary, an inconsiderable handful of Syrians routed a very great host of Israelites, because they had forsaken the Lord God of their fathers, and then they were not only put upon the level with their enemies, but opposed them with the utmost disadvantage; for their God not only departed from them, but turned to be their enemy and fought against them. The Syrians were employed as instruments in God's hand to execute judgments against Joash, though they little thought so, Isa 10:6, Isa 10:7, and see Deu 32:30.
2.God smote him with great diseases, of body, or mind, or both, either like his grandfather (Ch2 21:18), or, like Saul, an evil spirit from God troubling him. While he was plagued with the Syrians he thought that, if he could but get clear of them, he should do well enough. But, before they departed from him, God smote him with diseases. If vengeance pursue men, the end of one trouble will but be the beginning of another.
3.His own servants conspired against him. Perhaps he began to hope his disease would be cured - he was but a middle-aged man and might recover it; but he that cometh up out of the pit shall fall into the snare. When he thought he should escape death by sickness he met it by the sword. They slew him in his bed for the blood of the sons of Jehoiada, by which it should seem that he did not only slay Zechariah, but others of the sons of Jehoiada for his sake. Perhaps those that slew him intended to take vengeance for that blood; but, whether they did or not, this was what God intended in permitting them to slay him. Those that drink the blood of the saints shall have their own blood given them to drink, for they are worthy. The regicides are here named (Ch2 24:26), and it is observable that the mothers of them both were foreigners, one an Ammonitess and the other a Moabitess. The idolatrous kings, it is likely, countenanced those marriages which the law prohibited for the prevention of idolatry; and see how they resulted in their own destruction.
4.His people would not bury him in the sepulchres of the kings because he had stained his honour by his mal-administration. Let him not be written with the righteous, Psa 69:28. These judgments are called the burdens laid upon him (Ch2 24:27), for the wrath of God is a heavy burden, too heavy for any man to bear. Or it may be meant of the threatenings denounced against him by the prophets, for those are called burdens. Usually God sets some special marks of his displeasure upon apostates in this life, for warning to all to remember Lot's wife.
Historical interpretation
Five Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But if there are some who think that they can return to the Church not with prayers but with threats, or suppose that they can make a way for themselves, not with lamentation and atonements, but with terrors, let them take it for certain that against such the Church of the Lord stands closed; nor does the camp of Christ, unconquered and firm with the Lord's protection, yield to threats. The priest of God holding fast the Gospel and keeping Christ's precepts may be slain; he cannot be conquered. Zacharias, God's priest, suggests and furnishes to us examples of courage and faith, who, when he could not be terrified with threats and stoning, was slain in the temple of God, at the same time crying out and saying, what we also cry out and say against the heretics, "Thus saith the Lord, Ye have forsaken the ways of the Lord, and the Lord will forsake you."
Some such thing we read of in the book of Chronicles. For Joash the king of Judah at the age of seven was summoned by Jehoiada the priest to the kingdom and by the witness of Scripture is commended for all his actions as long as the aforesaid priest lived. But hear what Scripture relates of him after Jehoiada’s death and how he was puffed up with pride and given over to a most disgraceful state. “But after the death of Jehoiada the princes went in and worshiped the king: and he was soothed by their services and hearkened to them. And they forsook the temple of the Lord, the God of their fathers, and served groves and idols, and great wrath came on Judah and Jerusalem because of this sin.” And after a little: “When a year was come about, the army of Syria came up against him: and they came to Judah and Jerusalem and killed all the princes of the people, and they sent all the spoils to the king to Damascus. And whereas there came a very small number of the Syrians, the Lord delivered into their hands an infinite multitude, because they had forsaken the Lord the God of their fathers; and on Joash they executed shameful judgments. And departing they left him in great diseases.” You see how the consequence of pride was that he was given over to shocking and filthy passions. For he who is puffed up with pride and has permitted himself to be worshiped as God, is (as the apostle says) “given over to shameful passions and a reprobate mind to do those things that are not convenient.” And because, as Scripture says, “everyone who exalts his heart is unclean before God,” he who is puffed up with swelling pride of heart is given over to most shameful confusion to be deluded by it, that when thus humbled he may know that he is unclean through impurity of the flesh and knowledge of impure desires, a thing that he had refused to recognize in the pride of his heart; and also that the shameful infection of the flesh may disclose the hidden impurity of the heart, which he contracted through the sin of pride, and that through the patent pollution of his body he may be proved to be impure, who did not formerly see that he had become unclean through the pride of his spirit.
Zechariah was son of high priest Jehoiada, a man who was likewise very holy. They stoned Zechariah between the temple and the altar, as the Lord himself bore witness when he made mention of the blessed martyrs in the Gospel.
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Summary
2 Chronicles 24:17 marks a profound and tragic turning point in the reign of King Joash of Judah. Following the death of the revered High Priest Jehoiada, who had served as Joash's steadfast spiritual mentor and guardian since childhood, influential "princes of Judah" approached the king. Their act of "obeisance," seemingly a gesture of respect, was a calculated political maneuver designed to gain favor and sway the young king. Joash, now deprived of Jehoiada's righteous counsel, critically "hearkened unto them," yielding to their ungodly influence and setting in motion a swift decline into apostasy and idolatry that would ultimately bring divine judgment upon Judah.
Context
Literary Context
This verse is strategically placed immediately after the detailed account of Jehoiada's death and honorable burial in 2 Chronicles 24:15-16. Jehoiada, who lived to an extraordinary 130 years, had been the moral and spiritual anchor for King Joash, having rescued him as an infant from Athaliah's murderous purge, as recounted in 2 Chronicles 22:10-12. Under Jehoiada's tutelage, Joash had initiated significant temple reforms and a return to Yahweh worship, detailed in 2 Chronicles 24:4-14. The narrative of 2 Chronicles 24 is structured to highlight the stark contrast between Joash's early righteous reign under Jehoiada's influence and his later apostasy after his mentor's death. Verse 17 serves as the pivotal hinge, directly preceding the king's abandonment of the Lord's house and the worship of Asherah poles and idols, as seen in 2 Chronicles 24:18.
Historical & Cultural Context
King Joash's ascension to the throne at the age of seven was highly unusual, made possible only by Jehoiada's courageous intervention. For decades, Jehoiada effectively functioned as a regent and spiritual guide, wielding immense authority in both religious and political spheres. His death at an advanced age created a significant power vacuum and removed the primary check on Joash's authority and judgment. The "princes of Judah" were likely influential court officials, tribal leaders, or wealthy elites who may have resented Jehoiada's strict adherence to the Law and his reforms, which curtailed their personal interests or traditional idolatrous practices. Their "obeisance" was a culturally recognized act of profound respect or submission, often performed before a king. However, in this context, it appears to be a calculated political maneuver, a display of loyalty designed to flatter the king and gain his trust, thereby opening the door for their ungodly counsel and a return to the syncretistic religious practices that frequently plagued Judah.
Key Themes
This verse powerfully contributes to several overarching themes within 2 Chronicles and the broader biblical narrative. Firstly, it underscores the peril of ungodly counsel and the profound impact of one's advisors on a leader's spiritual and moral trajectory. Joash's swift deviation from righteousness highlights the fragility of faith that is primarily dependent on external guidance rather than deep personal conviction. The narrative serves as a stark warning against spiritual complacency and the dangers of allowing one's spiritual vigilance to wane, especially after the removal of a strong, godly influence. Furthermore, it illustrates the consequences of compromise with sin and idolatry, showing how a single pivotal decision can lead to widespread apostasy and divine judgment, as seen in the subsequent events of 2 Chronicles 24:18-27. This episode also reinforces the Deuteronomistic theme of blessing for obedience and curses for disobedience, a recurring motif throughout the historical books.
Exposition and Analysis
Key Word Analysis
This verb means "to depress, i.e., prostrate (especially reflexive, in homage to royalty or God)." While it can denote genuine reverence and worship (e.g., bowing before God), in this context, its use by the princes of Judah before King Joash carries a strong connotation of calculated flattery and political maneuvering. It was a strategic act of submission designed to win the king's favor and influence him, rather than an expression of true loyalty to God's covenant or the king's righteous reign. It was a means to an end: to gain access and sway Joash away from Jehoiada's legacy.
This primitive root means "to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)." When the text states Joash "hearkened unto them," it signifies more than just passively receiving their words. It implies that he gave them his full attention, was persuaded by their arguments, and ultimately yielded his will and authority to their counsel, adopting their desires as his own policy. This act of "hearkening" was a decisive moral and spiritual surrender, marking a turning point in his reign.
This term refers to "a head person (of any rank or class); captain, chief, general, governor, lord, prince, ruler." These were influential figures within the kingdom, likely holding positions of authority and power. Their collective approach to the king after Jehoiada's death suggests a coordinated effort to exert their influence and redirect the kingdom's policies, particularly its religious orientation, away from the reforms instituted by Jehoiada.
Verse Breakdown
"Now after the death of Jehoiada"
This opening clause immediately establishes the critical temporal context, emphasizing the profound significance of Jehoiada's passing. His death is the catalyst for the events that follow, marking the end of a protective and guiding era for Joash and the beginning of his vulnerability to ungodly influences. The absence of this godly mentor creates a spiritual vacuum that the "princes of Judah" are quick to exploit.
"came the princes of Judah, and made obeisance to the king"
This describes the approach of the influential figures in the kingdom. Their act of "obeisance" was a public display of respect and submission, likely intended to flatter Joash and subtly assert their influence now that Jehoiada, their former political rival or ideological opponent, was gone. This was a calculated move to gain the king's ear and trust, setting the stage for their ungodly counsel and the reintroduction of idolatrous practices.
"Then the king hearkened unto them"
This final clause reveals Joash's fatal decision. Despite his earlier righteous acts under Jehoiada's guidance, he now chooses to listen to and, more importantly, obey the princes. This indicates a profound shift in his allegiance and judgment, demonstrating his susceptibility to ungodly influence once his primary spiritual guide was removed. This moment is the turning point, leading directly to the abandonment of the Lord's temple and the reintroduction of idolatry, as detailed in the subsequent verses.
Literary Devices
2 Chronicles 24:17 is a masterclass in concise narrative, employing several potent literary devices. It functions as a dramatic Turning Point, signaling a radical shift in King Joash's reign from righteousness to apostasy. The placement of this verse immediately after Jehoiada's death creates a stark Contrast, emphasizing the profound impact of the high priest's absence and the immediate vulnerability of the king. The princes' "obeisance" is imbued with Irony; what appears to be an act of genuine respect is, in reality, a manipulative ploy to lead the king astray. This deceptive show of loyalty directly Foreshadows the king's subsequent spiritual decline and the dire consequences that will befall Judah, as detailed in the verses that follow (2 Chronicles 24:18-27). The brevity of the verse belies its immense narrative and theological weight, making it a pivotal moment in the Chronicler's account of Judah's kings.
Theological and Thematic Connections
The narrative of Joash's spiritual decline in 2 Chronicles 24:17-27 serves as a powerful theological cautionary tale, illustrating the enduring human susceptibility to sin and the critical importance of wise, godly counsel. It highlights that even individuals who have experienced divine favor and participated in great works of faith can fall away if their conviction is not deeply rooted in personal devotion to God, independent of external influences. Joash's story underscores the biblical principle that character is often tested most severely in the absence of accountability and that flattery and ungodly counsel can be more dangerous than overt opposition. It warns against spiritual complacency and the assumption that past righteousness guarantees future faithfulness. Ultimately, it reminds us that God holds individuals, especially leaders, accountable for their choices and that turning away from Him inevitably invites judgment.
Reflection and Application
The tragic turning point in Joash's reign, marked by his decision to "hearken" to the princes of Judah, offers profound lessons for believers today. It underscores the vital importance of discerning the counsel we receive and cultivating a personal, unshakeable faith that is not solely dependent on the presence of a strong mentor or spiritual leader. While godly guidance is invaluable, our spiritual walk must ultimately be rooted in our own direct relationship with God, sustained by prayer, Scripture, and the Holy Spirit. This narrative challenges us to be vigilant against the subtle allure of flattery and the insidious influence of ungodly associations, recognizing that compromise, even in seemingly small acts of listening, can lead to significant spiritual decline. It calls us to actively choose companions who sharpen our faith and to remain steadfast in our convictions, especially when circumstances change or trusted guides are no longer present.
Questions for Reflection
FAQ
Who were "the princes of Judah" and why were they significant?
The "princes of Judah" were likely influential officials, nobles, or tribal leaders within the kingdom, as indicated by the Hebrew term sar (H8269), meaning "a head person" or "ruler." Their significance lies in their position of power and their apparent opposition to the righteous reforms instituted by Jehoiada. With Jehoiada, the king's long-standing mentor and the true power behind the throne, now deceased, these princes saw an opportunity to regain influence and potentially steer the kingdom back towards practices that served their own interests, including idolatry. Their approach to Joash was a strategic move to fill the power vacuum and establish their own counsel as paramount.
What does "made obeisance" imply in this context?
While "obeisance" (from the Hebrew shâchâh, H7812) typically means to bow down in reverence or worship, in this specific context, it carries a more nuanced and sinister implication. It suggests a calculated act of flattery and political maneuvering rather than genuine respect for Joash's righteous rule or God's covenant. By prostrating themselves before the king, they were likely seeking to butter him up, gain his trust, and subtly assert their loyalty, all with the underlying agenda of persuading him to abandon Jehoiada's reforms and revert to idolatrous practices, as confirmed by the subsequent verses in 2 Chronicles 24:18.
Why was Jehoiada's death such a turning point for King Joash?
Jehoiada's death was a critical turning point because he had been Joash's primary spiritual and moral compass since childhood. He had rescued Joash from certain death, as recorded in 2 Chronicles 22:11, and guided his entire early reign, ensuring the restoration of temple worship and adherence to God's Law, as seen in 2 Chronicles 24:4-14. His presence provided a strong, unwavering anchor of godly influence and accountability. With Jehoiada gone, Joash was left vulnerable to ungodly counsel and lacked the internal fortitude or external accountability to resist the temptations presented by the "princes of Judah," leading directly to his tragic spiritual decline.
Christ-Centered Fulfillment
The tragic narrative of King Joash in 2 Chronicles 24:17, marked by his susceptibility to ungodly counsel after the loss of his mentor, powerfully highlights the human need for a perfect and unfailing guide, a role uniquely fulfilled by Jesus Christ. Unlike Joash, whose righteousness was largely contingent on Jehoiada's presence, Christ's obedience was inherent and perfect, sustained by His divine nature and unwavering commitment to the Father's will, even when facing the most profound temptations in the wilderness, as described in Matthew 4:1-11. Where Joash "hearkened" to manipulative princes and fell into apostasy, Jesus consistently "hearkened" to the Father, always doing what pleased Him, as He declared in John 8:29. He is the true Good Shepherd whose voice we are called to hear and follow, leading us not to destruction but to abundant life. In the New Covenant, believers are not left dependent on fallible human mentors alone, but are indwelt by the Holy Spirit, who serves as our perpetual guide into all truth, convicting, teaching, and empowering us to live in faithful obedience. Our spiritual stability is not found in the presence of a human Jehoiada, but in our steadfast abiding in Christ, the King who never falters and whose counsel is always true, leading us into eternal life.