TRV
Translation
King James Version
And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.
KJV (with Strong's)
And Jehoash H3060 the king H4428 of Israel H3478 sent H7971 to Amaziah H558 king H4428 of Judah H3063, saying H559, The thistle H2336 that was in Lebanon H3844 sent H7971 to the cedar H730 that was in Lebanon H3844, saying H559, Give H5414 thy daughter H1323 to my son H1121 to wife H802: and there passed H5674 by a wild H7704 beast H2416 that was in Lebanon H3844, and trode down H7429 the thistle H2336.
Complete Jewish Bible
Y'ho'ash the king of Isra'el sent this reply to Amatzyah king of Y'hudah: "Once, in the L'vanon, the thistle sent a message to the cedar: 'Give your daughter to my son in marriage.' But a wild animal passed by the thistle and squashed it.
Berean Standard Bible
But Jehoash king of Israel replied to Amaziah king of Judah: “A thistle in Lebanon sent a message to a cedar in Lebanon, saying, ‘Give your daughter to my son in marriage.’ Then a wild beast in Lebanon came along and trampled the thistle.
American Standard Version
And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trod down the thistle.
World English Bible Messianic
Jehoash the king of Israel sent to Amaziah king of Judah, saying, “The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, ‘Give your daughter to my son as wife. Then a wild animal that was in Lebanon passed by, and trampled down the thistle.
Geneva Bible (1599)
Then Iehoash the King of Israel sent to Amaziah King of Iudah, saying, The thistle that is in Lebanon, sent to the cedar that is in Lebanon, saying, Giue thy daughter to my sonne to wife: and the wilde beast that was in Lebanon, went and trode downe the thistle.
Young's Literal Translation
And Jehoash king of Israel sendeth unto Amaziah king of Judah, saying, `The thorn that is in Lebanon hath sent unto the cedar that is in Lebanon, saying, Give thy daughter to my son for a wife; and pass by doth a beast of the field that is in Lebanon, and treadeth down the thorn.
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Commentary on 2 Kings 14 verses 8–14
8 ¶ Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, Come, let us look one another in the face.
9 And Jehoash the king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.
10 Thou hast indeed smitten Edom, and thine heart hath lifted thee up: glory of this, and tarry at home: for why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?
11 But Amaziah would not hear. Therefore Jehoash king of Israel went up; and he and Amaziah king of Judah looked one another in the face at Bethshemesh, which belongeth to Judah.
12 And Judah was put to the worse before Israel; and they fled every man to their tents.
13 And Jehoash king of Israel took Amaziah king of Judah, the son of Jehoash the son of Ahaziah, at Bethshemesh, and came to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits.
14 And he took all the gold and silver, and all the vessels that were found in the house of the LORD, and in the treasures of the king's house, and hostages, and returned to Samaria.
For several successions after the division of the kingdoms that of Judah suffered much by the enmity of Israel. After Asa's time, for several successions, it suffered more by the friendship of Israel, and by the alliance and affinity made with them. But now we meet with hostility between them again, which had not been for some ages before.
I. Amaziah, upon no provocation, and without showing any cause of quarrel, challenged Joash into the field (Kg2 14:8): "Come, let us look one another in the face; let us try our strength in battle." Had he challenged him to a personal duel only, the error would have remained with himself, but each must bring all their forces into the field, and thousands of lives on both sides must be sacrificed to his capricious humour. Hereby he showed himself proud, presumptuous, and prodigal of blood. Some think that he intended to avenge the injury which the dismissed disgusted Israelites had lately done to his country, in their return (Ch2 25:13), and that he had also the vanity to think of subduing the kingdom of Israel, and reuniting it to Judah. A fool's lips thus enter into contention, and his mouth calleth for strokes. Those that challenge are chargeable with that beginning of strife, which is as the letting forth of water. He that is eager either to fight or to go to law may perhaps have enough of it quickly, and be the first that repents it.
II. Joash sent him a grave rebuke for his challenge, with advice to withdraw it, Kg2 14:9, Kg2 14:10. 1. He mortifies his pride, by comparing himself to a cedar, a stately tree, and Amaziah to a thistle, a sorry weed, telling him he was so far from fearing him that he despised him, and scorned as much to have any thing to do with him, or make any alliance with him, as the cedar would to match his daughter to a thistle. The ancient house of David he thinks not worthy to be named the same day with the house of Jehu, though an upstart. How may a humble man smile to hear two proud and scornful men set their wits on work to vilify and undervalue one another! 2. He foretels his fall: A wild beast trode down the thistle, and so put an end to his treaty with the cedar; so easily does Joash think his forces can crush Amaziah, and so unable does he think him to make any resistance. 3. He shows him the folly of his challenge: "Thou hast indeed smitten Edom, a weak, unarmed, undisciplined body of men, and therefore thinkest thou canst carry all before thee and subdue the regular forces of Israel with as much ease. Thy heart has lifted thee up." See where the root of all sin lies; it is in the heart, thence it flows, and that must bear the blame. It is not Providence, the event, the occasion (whatever it is), that makes men proud, or secure, or discontented, or the like, but it is their own heart that does it. "Thou art proud of the blow thou hast given to Edom, as if that had made thee formidable to all mankind." Those wretchedly deceive themselves that magnify their own performances, and, because they have been blessed with some little success and reputation, conclude themselves fit for any thing and no less sure of it. 4. He counsels him to be content with the honour he has won, and not to hazard that, by grasping at more that was out of his reach: Why shouldst thou meddle to thy hurt, as fools often do, that will be meddling? Pro 20:3. Many would have had wealth and honour enough if they had but known when they had enough. He warns him of the consequence, that it would be fatal not to himself only, but to his kingdom, which he ought to protect.
III. Amaziah persisted in his resolution, and the issue was bad; he had better have tarried at home, for Joash gave him such a look in the face as put him to confusion. Challengers commonly prove to be on the losing side. 1. His army was routed and dispersed, Kg2 14:12. Josephus says, When they were to engage they were struck with such terror that they did not strike a stroke, but every one made the best of his way. 2. He himself was taken prisoner by the king of Israel, and then had enough of looking him in the face. Amaziah's pedigree comes in here somewhat abruptly (the son of Joash, the son of Ahaziah), because perhaps he had gloried in the dignity of his ancestors, or because he now smarted for their iniquity. 3. The conqueror entered Jerusalem, which tamely opened to him, and yet he broke down their wall (and, as Josephus says, drove his chariot in triumph through the breach), in reproach to them, and that he might, when he pleased, take possession of the royal city. 4. He plundered Jerusalem, took away all that was valuable, and returned to Samaria, laden with spoils, Kg2 14:14. It was said of Joash that he did that which was evil in the sight of the Lord, and of Amaziah that he did that which was right; and yet Joash triumphs thus over Amaziah, and why so? Because God would show, in Amaziah's fate, that he resists the proud, or because, whatever they were otherwise, Joash had lately been respectful to one of God's prophets (Kg2 13:14), but Amaziah had been abusive to another (Ch2 25:16), and God will honour those who honour him in his prophets, but those who despise them, and him in them, shall be lightly esteemed.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–14. Public domain.
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Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 12:4
The thorn bush [mentioned here] is a tiny plant and herb and is not the blackberry bush, [whose fruits] we eat. “Since, if ever,” he says, “the thorn bush were sent to a cedar, saying, ‘Give your daughter to my son for a wife,’ it would be an insult and an act of derision, since the thorn bush is much smaller than the cedar, so you, Amaziah, do not differ at all from the thorn bush, if compared with my power.” By the cedar and the wild beast Jehoash signifies himself.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
King Jehoash of Israel delivers a scathing and condescending parable to Amaziah, the king of Judah, who, emboldened by a recent military success, had rashly challenged Israel to war. The allegory depicts a lowly thistle in Lebanon presumptuously proposing a marriage alliance with a majestic cedar from the same region. Before the union can materialize, a wild beast casually passes by and effortlessly tramples the thistle. This vivid and pointed fable serves as Jehoash's sharp rebuke and a prophetic warning, likening Amaziah's audacious challenge to the thistle's folly and foreshadowing Judah's inevitable and humiliating defeat at the hands of the more powerful northern kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Kings 14:9 is rich in literary devices that amplify its message and underscore Jehoash's contempt. The primary device is Allegory or Fable, where the characters (thistle, cedar, wild beast) and their actions serve as symbolic representations of deeper political and theological realities. This pervasive use of Symbolism is central to the parable's impact: the thistle embodies Amaziah and the kingdom of Judah, signifying weakness, insignificance, and vulnerability; the cedar represents Jehoash and the kingdom of Israel, conveying strength, majesty, and dominance; and the wild beast foreshadows the destructive power of Israel's army. The phrase "in Lebanon" adds a layer of Irony, as Lebanon was renowned for its magnificent cedars, making the thistle's presence and audacious ambition there even more out of place and absurd. The entire parable functions as potent Foreshadowing, directly predicting the outcome of the impending conflict between Judah and Israel, where Amaziah's forces are indeed "trodden down" by Jehoash's army, as vividly recounted in 2 Kings 14:12. The concise and impactful nature of the parable also demonstrates Jehoash's astute Rhetorical Skill, delivering a powerful, dismissive, and prophetic warning without needing lengthy explanations, thereby asserting his intellectual and military superiority.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of Jehoash's parable extend far beyond a mere political warning; they deeply resonate with profound biblical themes concerning divine judgment on human pride and the inevitable consequences of foolish counsel. Amaziah's arrogance, inflated by a recent military success, blinds him to the true power dynamics and the wisdom of humility. The parable implicitly suggests that God often permits or even orchestrates the downfall of the proud, using human adversaries as instruments of correction or judgment. It powerfully underscores the timeless biblical principle that true strength and enduring security derive not from self-exaltation or boasting, but from a humble acknowledgment of one's place before God and the diligent exercise of wisdom in all endeavors. The swift and decisive trampling of the thistle serves as a stark reminder that human boasting is fleeting, ultimately powerless against superior forces, whether human or divinely appointed.
REFLECTION AND APPLICATION
Jehoash's parable in 2 Kings 14:9 offers timeless and profound wisdom for navigating personal and relational challenges in our own lives. It serves as a potent and sobering reminder that inflated self-perception, particularly after experiencing a measure of success or achievement, can lead to disastrous and humiliating outcomes. Like Amaziah, we can become so consumed by our own accomplishments or perceived strengths that we fail to accurately assess reality, leading us to engage in conflicts or pursue endeavors for which we are fundamentally ill-equipped. This passage calls us to cultivate genuine humility, recognizing that true and lasting strength lies not in boasting or rashly challenging others, but in prudent self-awareness, wise counsel, and ultimately, reliance on divine wisdom. It encourages us to actively avoid unnecessary confrontations, to prioritize peace over pride, and to carefully weigh the potential, often severe, consequences of our actions, understanding that folly frequently invites its own destruction. Ultimately, this parable challenges us to critically examine whether our aspirations and actions are rooted in a realistic assessment of our capabilities and humble dependence on God, or in a dangerous and self-deceptive overestimation of our own power.
Questions for Reflection
FAQ
What was the specific challenge Amaziah issued to Jehoash?
Answer: Amaziah's challenge, explicitly stated in 2 Kings 14:8, was a direct and formal provocation: "Come, let us look one another in the face." This was an ancient Near Eastern idiom for a declaration of war, inviting Jehoash to a direct military confrontation. Amaziah, fresh from his significant victory over the Edomites in the Valley of Salt (2 Kings 14:7), was likely emboldened by this success and perhaps sought to reassert Judah's dominance or reclaim territory previously lost to the northern kingdom of Israel.
Why did Jehoash respond with a parable instead of a direct refusal or threat?
Answer: Jehoash's use of a parable was a highly sophisticated and effective rhetorical strategy. It allowed him to convey a dismissive, condescending, and prophetic warning without engaging in a lengthy or dignified debate. The vivid imagery of the thistle and the cedar immediately established the vast power disparity between Judah and Israel in Jehoash's eyes. By employing a fable, he could mock Amaziah's audacity, highlight his perceived insignificance, and clearly foreshadow the inevitable defeat without explicitly stating, "I will crush you." It was a powerful and intellectually superior way to communicate his contempt and the utter futility of Amaziah's challenge, thereby demonstrating his own perceived wisdom and dominance.
What happened after this exchange?
Answer: Despite Jehoash's clear and contemptuous warning, Amaziah stubbornly refused to listen. The text of 2 Chronicles 25:20 clarifies that this stubbornness was "of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom." As a direct consequence, Jehoash mobilized his army and marched to Judah. The two armies clashed at Beth-shemesh, where Judah suffered a crushing defeat, and Amaziah himself was captured. Jehoash then proceeded to Jerusalem, where he systematically broke down a significant portion of the city wall, plundered the treasures of the temple and the king's house, and took hostages before returning to Samaria. This devastating outcome, detailed in 2 Kings 14:11-14, literally and humiliatingly fulfilled the parable's prediction of the thistle being "trodden down."
CHRIST-CENTERED FULFILLMENT
While 2 Kings 14:9 primarily serves as a historical warning against the perils of human pride and folly, its underlying themes find profound and ultimate reversal and redefinition in the person and work of Jesus Christ. The stark contrast between the weak and the strong, the humble and the proud, is central to the Gospel narrative. Unlike Amaziah, who sought glory and dominance through military might, Christ exemplified true strength through radical humility and self-sacrifice. He is indeed the majestic "root of Jesse" (Isaiah 11:10), the true and ultimate "cedar" of God's eternal kingdom, yet He "made himself nothing, by taking the very nature of a servant, being made in human likeness" (Philippians 2:7). Far from trampling the weak, Jesus consistently lifted them up, declaring a counter-cultural beatitude: "Blessed are the meek, for they shall inherit the earth" (Matthew 5:5). The "wild beast" that trampled the thistle in the parable can be seen as a foreshadowing of the destructive power of sin and death, forces that Christ definitively conquered, not by overwhelming force, but through His obedient death on the cross and triumphant resurrection (Colossians 2:15). Thus, this ancient parable, though depicting human arrogance and its inevitable downfall, ultimately points forward to the divine humility and redemptive power of the true King, who, though infinitely mighty, chose to be "trodden down" for our salvation, thereby transforming weakness into ultimate and eternal victory.