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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.
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Summary
2 Chronicles 24:27 serves as a concise yet profound epilogue to the reign of King Joash of Judah, encapsulating the defining characteristics of his rule: the fate of his lineage, the severe consequences and divine judgments he experienced, and his initial commendable efforts in restoring the Temple. This verse functions as a crucial historiographical note, directing the reader to broader historical records while simultaneously highlighting the Chronicler's theological agenda in presenting Joash's life as a cautionary tale of initial faithfulness followed by tragic apostasy and divine judgment, culminating in the peaceful succession of his son, Amaziah.
Context
Literary Context
This concluding verse of 2 Chronicles 24 brings to a somber close the narrative of King Joash's tumultuous reign, which began with great promise and divine favor under the mentorship of the High Priest Jehoiada. His early years were marked by zealous temple repair and a period of national revival, as detailed in 2 Chronicles 24:1-16. However, immediately following Jehoiada's death, Joash tragically abandoned the Lord, succumbing to wicked counsel and even orchestrating the murder of Zechariah, Jehoiada's son, who confronted him with God's word (2 Chronicles 24:17-22). The chapter then details the swift divine judgment that followed, including military defeat at the hands of the Arameans and Joash's eventual assassination by his own servants (2 Chronicles 24:23-26). Verse 27, therefore, acts as a final summary, providing a concise overview of his reign's defining characteristics before transitioning to the next king, Amaziah, whose story begins in 2 Chronicles 25:1.
Historical & Cultural Context
The period described in 2 Chronicles 24 places Joash's reign in the 9th century BCE, a time of significant political and religious flux in Judah. Following the chaotic reign of Athaliah, Joash's ascension, preserved by Jehoiada, represented a crucial restoration of the Davidic line and a return to Yahwistic worship. The "repairing of the house of God" was a monumental undertaking, reflecting a cultural emphasis on the Temple as the center of national identity and worship, a project that required significant public and priestly cooperation. The "burdens" laid upon him would have been understood by the original audience as the direct consequences of covenant unfaithfulness, a common theme in ancient Near Eastern treaties and Israelite covenant theology, where blessings followed obedience and curses followed disobedience, as clearly outlined in Deuteronomy 28. The assassination by servants, though tragic, was not uncommon for kings who had lost divine favor or popular support, indicating a breakdown of internal stability. The reference to "the story of the book of the kings" points to the Chronicler's reliance on and synthesis of existing court annals and historical records, a standard practice for ancient historians.
Key Themes
This verse, while brief, encapsulates several overarching themes prevalent throughout the book of Chronicles. Foremost is the theme of retribution theology, where the well-being of the king and the nation is directly tied to their faithfulness to Yahweh. Joash's initial prosperity and success in temple repair are directly linked to his obedience under Jehoiada, while his subsequent apostasy leads directly to military defeat, personal suffering ("burdens"), and a violent end, as seen in 2 Chronicles 24:20-25. Another significant theme is the centrality of the Temple and proper worship. Joash's early efforts to restore the Temple underscore its importance as the dwelling place of God and the locus of national spiritual health. The Chronicler also emphasizes righteous leadership as vital for national flourishing; Joash's failure highlights the dangers of abandoning godly counsel and the profound impact of a leader's spiritual state on the entire kingdom. Finally, the Chronicler's historiographical method is evident, as he selectively presents historical facts to convey theological truths, referencing external sources ("story of the book of the kings") to affirm the historical basis of his account while focusing on the spiritual lessons.
Exposition and Analysis
Key Word Analysis
This term (H1121, בֵּן) broadly refers to male offspring, but in this context, "his sons" likely refers to the fate of Joash's lineage and family. Given the context of his assassination and the divine judgment on his house, it implies the impact of his actions on his descendants, perhaps including those who were executed or those who survived in a diminished capacity, as well as the general state of his family, which was affected by his downfall.
The Hebrew term (H4853, מַשָּׂא) literally means a "load" or "burden," but in a theological context, it often refers to a "weighty pronouncement," particularly one of judgment or doom. In the context of Joash's life, "the greatness of the burdens laid upon him" refers not merely to physical hardships but primarily to the heavy consequences, divine judgments, and the spiritual weight of his apostasy and the murder of Zechariah. It encompasses the military defeats, the loss of health, and the internal strife that plagued his final years, all understood as God's righteous response to his unfaithfulness.
This word (H3247, יְסֹוד) means "foundation" or "repairing." It specifically points to the work of restoration and establishment. Here, it highlights Joash's singular positive achievement: the significant and successful restoration of the Temple, which occurred during his early, faithful years. This act stands in stark contrast to the subsequent "burdens" and serves as a poignant reminder of his initial piety.
The Hebrew term (H4097, מִדְרָשׁ) is unique in the Old Testament, appearing only twice in Chronicles (here and in 2 Chronicles 13:22). It denotes a "narrative," "exposition," or "treatise." This is not a reference to the canonical books of Kings but rather to a specific collection of historical records, possibly with an interpretive or didactic bent, that the Chronicler consulted as a source. It highlights the Chronicler's scholarly approach, drawing from existing historical literature while crafting his divinely inspired narrative with a distinct theological purpose.
Verse Breakdown
"Now [concerning] his sons, and the greatness of the burdens [laid] upon him, and the repairing of the house of God"
This tripartite summary highlights the key aspects of Joash's reign that the Chronicler deems worthy of final mention. "His sons" likely refers to the fate of his lineage, perhaps including those who were executed or those who survived, and the general state of his family, which was affected by his downfall. "The greatness of the burdens [laid] upon him" points to the severe divine judgments and consequences that befell Joash due to his apostasy, encompassing his military defeats, his illness, and his eventual assassination. "The repairing of the house of God" recalls the singular positive achievement of his reign, a monumental act of piety and restoration that occurred during his early, faithful years, serving as a stark contrast to his later unfaithfulness.
"behold, they [are] written in the story of the book of the kings"
This clause functions as a historiographical note, directing the reader to a broader, non-canonical historical source. It signifies that the Chronicler's account is selective, focusing on the spiritual and theological lessons derived from Joash's life rather than providing an exhaustive historical record. The reference validates the historical basis of the Chronicler's narrative while emphasizing his theological purpose in presenting a distilled version of events.
"And Amaziah his son reigned in his stead"
This final clause provides the essential information regarding the royal succession, marking the end of Joash's reign and the beginning of the next chapter in the history of Judah's kings. It underscores the continuity of the Davidic dynasty, even amidst the turmoil and judgment that characterized Joash's end, ensuring the continued fulfillment of God's covenant with David.
Literary Devices
2 Chronicles 24:27 employs several literary devices to achieve its purpose. The primary device is Summary or Recapitulation, as it concisely brings to a close the detailed account of Joash's reign, distilling its most significant elements into a single verse. This acts as a narrative closure for the chapter. Referentialism is prominent through the explicit mention of "the story of the book of the kings," which points the reader to an external, non-canonical source. This technique validates the Chronicler's historical claims while simultaneously highlighting his selective theological focus. There is also an implicit Juxtaposition within the summary itself: the mention of "the repairing of the house of God" (a positive, early achievement) stands in stark contrast to "the greatness of the burdens [laid] upon him" (the negative consequences of his later apostasy), subtly reinforcing the Chronicler's retribution theology without explicit commentary in this verse. Finally, the verse functions as a Transition, smoothly moving the narrative from Joash's reign to the succession of his son, Amaziah, setting the stage for the next chapter.
Theological and Thematic Connections
This concluding verse powerfully reiterates the Chronicler's central theological message: the direct correlation between faithfulness to God and national prosperity or, conversely, apostasy and divine judgment. Joash's life serves as a poignant illustration that a good beginning does not guarantee a good end; sustained obedience and adherence to God's covenant are paramount for both individual leaders and the nation. The "burdens" he faced are not random misfortunes but the inevitable consequences of abandoning the Lord, especially after being blessed with great opportunity and divine guidance. The Chronicler's selective historiography, referencing external sources while focusing on spiritual lessons, underscores that biblical history is not merely a record of events but a divinely inspired narrative designed to teach profound truths about God's character, His covenant, and His sovereign rule over human affairs.
Reflection and Application
The story of King Joash, concluded by 2 Chronicles 24:27, offers a profound and sobering lesson for believers today. It reminds us that spiritual vigilance is not a one-time decision but a lifelong commitment. Joash's initial zeal for God and the Temple was commendable, yet his later abandonment of the Lord, particularly after the death of his mentor Jehoiada, led to catastrophic personal and national consequences. This challenges us to consider who or what influences our spiritual trajectory once external accountability or guidance is removed. Are we building our faith on genuine conviction and a deep relationship with God, or are we merely performing religious duties under external pressure? The "burdens" Joash faced serve as a stark reminder that disobedience carries real, often painful, consequences, both in this life and eternally. Our actions, especially those of leaders, have ripple effects far beyond ourselves. This verse calls us to persevere in faithfulness, to cling to God's word, and to seek His wisdom consistently, ensuring that our end glorifies Him as much as our beginning.
Questions for Reflection
FAQ
What is "the story of the book of the kings" mentioned in this verse?
"The story of the book of the kings" (Hebrew: midrāš sepher ham-melakhim) refers to a specific historical source or collection of records that the Chronicler consulted when compiling his history of Judah. It is not the canonical books of 1 and 2 Kings that we have in our Bibles, although those books also drew from various royal annals. The term midrāš here suggests a narrative or exposition, possibly with an interpretive element, indicating that the Chronicler was drawing from detailed historical accounts, perhaps court records or other chronicles, that provided more extensive information than he chose to include in his divinely inspired and theologically focused narrative. This practice highlights the Chronicler's method of validating his account by referencing known historical documents, while simultaneously exercising divine inspiration in selecting and shaping the material to convey specific spiritual truths, particularly concerning the Davidic covenant and the consequences of obedience or disobedience. The Chronicler frequently refers to such sources, for instance, the book of the kings of Israel and Judah.
Christ-Centered Fulfillment
The tragic end of King Joash, summarized in 2 Chronicles 24:27, stands in stark contrast to the perfect and enduring reign of Jesus Christ, the true King of Israel and the world. Joash's initial zeal for the "repairing of the house of God" ultimately faltered, leading to apostasy and the "greatness of the burdens" of divine judgment. In contrast, Jesus did not merely repair a physical temple but declared Himself to be the ultimate Temple, the dwelling place of God among humanity (John 2:19-21). His mission was not to restore a decaying structure but to build His eternal Church, which is His body, a spiritual temple not made with human hands (Ephesians 2:19-22). While Joash faced "burdens" as a consequence of his own sin, Jesus willingly bore the ultimate burden—the sin of the entire world—on the cross, becoming the Lamb of God who takes away the sin of the world, thereby fulfilling the curses of the law and offering true redemption. Unlike Joash, whose reign ended in assassination and was succeeded by another flawed human king, Jesus' reign is eternal, without end, and He has no successor, for He is the King of kings and Lord of lords, whose story is perfectly recorded in the Gospels and whose kingdom shall never pass away (Luke 1:33). His life, unlike Joash's, is a testament to perfect faithfulness, culminating in His resurrection and ascension, guaranteeing that all who trust in Him will find eternal life and true rest from their burdens (Matthew 11:28-30).