by Alfred Edersheim

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From The Decline Of The Two Kingdoms
To The Assyrian And Babylonian Captivity

CHAPTER 3 - JOASH, (EIGHTH) KING OF JUDAH. JEHOASH, (TWELFTH AND THIRTEENTH) KINGS OF ISRAEL

Accession of Jehoahaz - Chronology of the Period - Character of his Reign - Wars with Syria - The Assyrian Monuments - The Prayer of Jehoahaz and its Answer - Re-arrangement of the Text - Spiritual Lessons of this History - Accession of Jehoash - The Dynasty of Jehu and Reversal of the Policy of Ahab - The new Relation to the Prophets - Explanation of it - The Three Fundamental Principles in the bearing of the Prophets - Last Interview between Jehoash and Elisha - its Lessons - The Miracle after Elisha's Death - Victories over Syria.
(2 KINGS 13.)

THE reign of Joash, king of Judah, extended over the unusually long period of forty years.* Acceding to the throne in the seventh year of Jehu, king of Israel, he survived not only that monarch and his son and successor, Jehoahaz, but also witnessed the accession of Jehoash. According to the Biblical text, Jehu was followed on the throne of Israel by Jehoahaz, his son, in the twenty-third, or more strictly speaking, in the twenty-first year of Joash, king of Judah.** 

* The average duration of the reigns in Judah is twenty-two, that in Israel only twelve years.

** A comparison of 2 Kings 13:1 ("the twenty-third year ") with ver. 10, ("the thirty-seventh of Joash") shows that these two numbers are incompatible - since, if Jehoahaz acceded in the twenty-third year of Joash, and "reigned seventeen years," the accession of his son could not have taken place in "the thirty-seventh," but in the fortieth or in the thirty-ninth year of the king of Judah, Without here entering into the controversy which of these two dates should be "corrected," we assume with Josephus (Ant. 9. 8, 5) that the accession of Jehoahaz of Israel really took place in "the twenty-first year" of Joash, king of Judah. As, on any theory of the composition of the Books of Kings, the manifest discrepancy between the numerals in vers. 1 and 10 could not have escaped the writer there must be some explanation of it, although in the absence of definite materials, it is impossible to propose any with absolute confidence. Possibly the conciliation may lie, not in an error of transcription ( nk for ak ) but in the peculiar mode of calculating the years of a reign in Judah (from the month Nisan)differing from that obtaining in Israel. In any case, the occurrence of a discrepancy which cannot rationally be attributed to ignorance on the part of the writer, should make us careful in our inferences about other chronological difficulties, for which as yet no adequate solution has been found. It by no means follows that further researches will not bring such to light. This remark applies especially to the relation between the chronology of the Biblical documents and that on the Assyrian monuments, which admittedly is not always absolutely exact (see Herzog's Real-Encykl, new edition, vol. 17., p. 475). Such prospect of future conciliation seems to us the more likely from the circumstance (fully explained in the Chronological Note A, Vol. 6. of this History) that the two chronologies agree as to the date of the fall of Samaria (722 B.C.). On the other hand, we have the curious phenomenon that the differences between them for the period before that event are not uniform and permanent, but vary as to different reigns; while we mark the still more curious fact that in the date of events after the fall of Samaria (as to which both chronologies agree) there is a divergence of thirteen years(see Schrader, d. Keilinschr. u. d. A. T., end edition, p. 466). For, assuredly, when the two agree as to the fall of Samaria, it seems almost impossible that there should not be a reasonable explanation, or conciliation, of dates subsequent to it. The utter groundlessness of the bold, entire rejection by certain writers of the chronological notices in the Biblical books has been abundantly proved by Kamphausen and Riehm (see Herzog's Real-Enc., u.s.p. 469). We express the more confidently our views on this point that personally we attach little intrinsic importance to such points, especially where, as in numerals, errors so easily creep in. Although, as hinted, no solution hitherto proposed has satisfied us, we may call attention to an attempt in that direction in the Church Quarterly Review for January, 1886. For the literature of the subject and a full discussion of it, although from the German point of view, we refer to the Art. Zeitrechnung (already mentioned) in Vol. 17. of the new edition of Herzog's Real-Encykl.

His reign, which lasted seventeen years, was a period of incessant warfare with Syria, and of constant and increasing humiliation to Israel. The history is very briefly indicated in the Book of Kings, which is chiefly concerned in marking the deeper spiritual reasons for the disasters of Israel in the increasing apostasy of king and people.

But welcome light is thrown on the brief details of political history furnished in the Biblical account by what we read on the Assyrian monuments. It will be remembered that the Syrian conquest of Israelitish territory had begun during the reign of Jehu.* 

* Comp. Vol. 6. of this History.

The Biblical notice of these successive conquests by Hazael (2 Kings 10:32, 33) is probably somewhat general, and not confined only to the time of Jehu. But the records on the Assyrian monuments show that Hazael was at war with the powerful empire of Assyria, defeated, and obliged to entreat peace under humiliating conditions. They also record that Jehu had paid tribute to the powerful king of Assyria - more strictly, that he had entered into a tributary alliance with that empire.*  When peace was concluded between Assyria and Hazael, the latter seems to have turned his whole force against the kingdom of Israel as allied to Assyria. By a series of victories, Hazael gradually possessed himself of the whole country east of the Jordan.

* See the inscriptions recording the Assyrian victories and the tribute of Jehu, in Schrader, u.s., pp. 207-210.

Thence, during the reign of Jehoahaz, he extended his conquests over the Israelitish territory west of the Jordan, till, in the judgment of God,*  the army of the king of Israel, gathered together in Samaria as the last stronghold, came to be reduced to,, fifty horsemen, ten chariots, and ten thousand footmen."** 

* The subject in 2 Kings 13:7 ("he") is Jehovah, and not Hazael.

** We note these precise details as marking precise and accurate documentary information.

The rest - in the expressive language of Scripture - "the king of Syria had destroyed," "and made them as dust to trample upon" (lit. "to tread down") (2 Kings 13:7).* 

* This is the correct rendering of the words.

And we again mark, as indicated in the previous Chapter, that it was two years after the accession of Jehoahaz, viz., in "the three and twentieth year of King Jehoash" (2 Kings 12:6), during the full progress of the Syrian conquest of Israel, when the restoration of the Temple was begun. We can scarcely be mistaken in connecting this with a national reaction against what had taken place in the north, and with fear of judgments such as had overtaken Israel. Lastly, we should notice, in final explanation of the expedition of Hazael against Gath (2 Kings 12:17), which ultimately eventuated in a march upon Jerusalem, that the Assyrian monuments everywhere indicate a tributary dependence upon Assyria of the Philistine cities along the seacoast.

From this glimpse into the political history we turn to what throughout is the main object of the sacred writer, the indication of the religious causes which led up to these events. The Biblical text seems here somewhat involved, in part from the mixture of remarks by the writer with the historical notices extracted from existing documents. The following appears its real order. The usual notice (2 Kings 13:1) of the accession of Jehoahaz, and of the duration of his reign is followed by a general description of the character of that monarch (in ver. 2): as doing that which was evil in the sight of Jehovah, and continuing the wrongful religious institutions of Jeroboam. Then we have in ver. 3 a notice of the Divine punishment of these sins in the surrender of Israel to Hazael, king of Syria, and to Ben-Hadad, his son and successor. The following verse (ver. 4) marks the repentance and prayer of Jehoahaz, occasioned by these calamities, and God's gracious answer, although not in the immediate present (see vers. 22-25). Verses 5 and 6 form a parenthesis. Possibly it may begin with ver. 4. The reference to the wars of Ben-Hadad in ver. 3, which can only apply to the time of Jehoahaz,*  may be rather of a general character (see vers. 22 and 25).

* Indeed, many interpreters understand the words "all the days" (A.V. "all their days "), as meaning "all the days of Jehoahaz." But this seems to me not a natural Hebrew construction.

In any case the continuous historical notices, or extracts, recommence with ver. 7, which describes the depressed condition of the kingdom under Jehoahaz, while vets. 8 and 9 record, in the usual form, the death of Jehoahaz and the accession of his son, Jehoash (or Joash). Thus, as already stated, vets. 5 and 6, if not also yet. 4, form an intercalated notice, telling on the one hand how God had heard the prayer of Jehoahaz by raising up "a savior" to Israel (ver. 5), and, on the other hand, how this gracious interposition did not really affect the spiritual state of Israel (ver. 6). They not only continued in the sins of Jeroboam, but "there stood the Asherah* also in Samaria." This parenthetic notice must be considered as of a general character: "the savior" raised up being in the first place Jehoash (ver. 25), and finally and fully Jeroboam II. (2 Kings 14:25-27).**  Similarly the account of Israel's degenerate religious condition in 2 Kings 13:6 must be regarded as a general description, and not confined to either the reign of Jehoahaz, that of Jehoash, or that of Jeroboam II.*** 

* On the lascivious worship and rites of Asherah, or Astarte, see Vol. V. of this History, p. 158, and also chapter 14.; and for a full account of it, Riehm's Hand-Worterb. d. Bibl. Alt. I. pp. 111-115.

** Mark especially the expression, "he saved them," in ver. 27.

*** This disposes of the controversy whether the Asherah stood in the time of Jehoahaz, or was only set up in that of Jeroboam II.

Lastly, the graphic expression, "the children of Israel dwelt in tents as beforetimes" (lit. "as yesterday and the third day ") (the day before), is intended to recall the primitive happy days, the idea being that so thorough was the deliverance from the Syrians that Israel once more dwelt in perfect security as in olden times.

But the parenthesis in verses 5 and 6 is not the only one in this chapter. The brief notice in vers. 10-13 of the accession of Jehoash, the character of his reign, his death, and his succession by Jeroboam II., seems derived from the same historical record from which the equally brief previous account of Jehoahaz had been taken. It is followed in vers. 14-21 by a parenthetic account of what occurred in connection with the death of Elisha the prophet, derived, we would venture to suggest, from another source; perhaps a narrative of the lives and activity of Elijah and Elisha.* 

* The existence of such a biographical work was suggested in Vol. 6.

With this the writer connects (in verses 22-25)what really resumes and fully carries out the more summary remarks in vets. 4-6. Lastly, in chapter 14, the history of Jehoash - which had only been outlined in 13:9-13 - is taken up in detail and continued, and this in connection with the history of Judah, being perhaps derived from the annals of Judah, as the previous brief record may have been extracted from those of Israel.

Viewing this history from another and higher standpoint, we mark the readiness of the Lord in His mercy to listen to the entreaty of Jehoahaz, welcoming, as it were, every sign of repentance, and by His deliverance in response to it, encouraging a full return to Him, showing also that prosperity or disaster depended on the relation of the people towards Him. And assuredly no better evidence could be afforded us that even in our farthest decline we may still turn to God, nor yet that prayer - even by Jehoahaz, and in that state of Israel - shall not remain unanswered. Yet, though the prayer was immediately heard, as in the judgment pronounced upon Ahab (1 Kings 21:27-29), its immediate manifestation was delayed. These are precious practical lessons to all time, and the more valuable that they are in such entire accordance with God's dealings as declared in other parts of Revelation, exhibiting the harmony and inward unity of Holy Scripture. And even as regards the outward structure of this narrative, its very want of artistic connection only inspires us with greater confidence in its trustworthiness, as not concocted but apparently strung together from extracts of existing historical documents.

Jehoahaz was succeeded on the throne of Israel by his son Jehoash (or Joash), whose reign extended over sixteen years (2 Kings 13:10, 11). Religiously it was, like that of his father, marked by continuance in "the sins of Jeroboam, the son of Nebat." Indeed, as previously stated, this return to the religious policy of the founder of the northern kingdom, supplies the explanation of the administration of Jehu, and of the popular reaction against the house of Ahab which he represented and headed. Of this uniform policy we find an indication even in the name Jeroboam, which the son and successor of Jehoash bore. There was this other continuity also, that the monarchy founded by Jehu, originating in a military revolution, continued a military rule under his successors. This appears from the alliances with Assyria, from the continuous and finally successful wars with Syria during the whole of this dynasty, and lastly from the war with Amaziah, king of Judah (2 Kings 13:12). In this, as in the abolition of Ahab's religious institutions, we observe a reversal of the policy of the dethroned house. Nor can we be mistaken in ascribing to the latter cause the new friendly relations with the servants of Jehovah, and especially His prophets, which the new dynasty sought to inaugurate.

Almost the first act of Jehu had been to invite Jehonadab, the son of Rechab, to make public entry with him into Samaria, and to witness his zeal for Jehovah (2 Kings 10:16). Almost his first public measure had been the destruction of the temple of Baal, with its priests and worshippers (2 Kings 10:18-28). Even the slaughter of the descendants of Ahab and of the princes of Judah (2 Kings 13:4) might be imputed to the same motives - at least by a people in the religious condition of Israel. The same feelings may be traced in the repentant prayer of Jehoahaz (2 Kings 13:4), and lastly in the visit of Jehoash to the deathbed of Elisha (2 Kings 13:14).

It is another and a more serious question how the relation of these servants of Jehovah and especially of Elisha towards a dynasty stained by so many crime, and so unfaithful to the true service of the Lord, is to be explained. It certainly cannot be understood without taking several considerations into account. The situation was not simple, but complicated, and accordingly the motives influencing the conduct of the prophets were varied, and, if one-sidedly viewed, may for that very reason appear conflicting. These three considerations may, however, help us to understand their general bearing. First, the prophets were always only the executors of God's behests; they stood not in any independent personal relation to events or individuals. Secondly, the behests of God, and consequently the prophetic commission, whether as regarded judgment or deliverance, applied to acts and individual events, not to persons or lives.

Thirdly, the final object of all was, on the one hand, the vindication of Jehovah's dealings, and, on the other, the arresting of Israel's spiritual, and with it of their national decline. It was needful that signal judgments should sweep away Ahab and all connected with his ways, and Jehu was, in the circumstances of the time and in the state of the people, the most suitable instrument for it. Thus far, and thus far only, had his counter-revolution the countenance of the prophets. Again, it was in accordance with the Divine purpose of mercy that the first indication of any spiritual comprehension of God's judgments should be welcomed and encouraged.

Hence the prayer of Jehoahaz was heard; hence, also, and in further pursuance of the promise of deliverance, the interview between the king and the dying prophet, as well as the prediction of Jonah, the son of Amittai (2 Kings 14:25). Nor must we overlook in all this the human aspect of the question. The prophets were indeed first and foremost God's messengers; but they were also true patriots, and intensely national, and this not despite, but rather because of their office. Any national reaction, any possible prospect of national return to God, must have had their warmest sympathy and received their most hearty encouragement. In short, whenever they could, they would most readily range themselves on the side of their people and its rulers. They would co-operate whenever and in whatsoever they might; and only protest, warn, and denounce when they must. And a consideration alike of the bearing of Jehonadab (comp. Vol. VI., p. 210), and again of Elisha, must convince that as their co-operation was never withheld when it might be given, so it was never extended to that which was either wrong in itself or inconsistent with their spiritual mission.*

* One is tempted to say that the kings of Israel must have found these prophets exceedingly impracticable persons failing them just when in their spiritual dullness they had reckoned upon finding them on their side. In truth, they understood not any of the principles above indicated, and looked for absolute personal support on the ground of their support of certain acts and facts. It required spiritual discernment to understand that the prophets were neither political partisans nor political opponents, but might in turn be either or both. In these circumstances we need not wonder that certain modern critics understand the prophets no better than did the kings of Israel.

If evidence were required of what has just been stated, it would be found in the last interview between Jehoash, the king of Israel, and Elisha. Forty-five years had elapsed since the anointing of Jehu, and as Elisha was grown up even during the reign of Ahab (1 Kings 19:19), he must have attained a very advanced age. Strange as it may seem, we have not any record of his public activity during the forty-five years that had passed since Jehu's accession. It is impossible to determine whether or not some of his recorded mighty deeds had been done during this lengthened period, although inserted in this history without regard to chronological order, having been extracted from a separate biographical rather than historical work. Or his activity may not have been of so public a character; or it may not have required record in the general history of Israel; or through him may have come the message to Jehu (2 Kings 10:30), and afterwards the impulse which led to the prayer of Jehoahaz.

Residing in Samaria, Elisha could not, even as regards his prophetic office, have fallen out of public view, since, on tidings of his last fatal illness, Jehoash at once hastened to his side.* 

* Came down unto him." The expression implies, as 2 Kings 6:33, that the house of Elisha in Samaria (2 Kings 5:9; 6:32) was at the bottom of the hill on which the city was built.

Nor, on the other hand, could we imagine this history to have omitted all reference to the death of Elisha; nor yet that the prophet should have departed without some public admonition for good or pledge of Jehovah's near deliverance of Israel. Indeed, had it been otherwise, the victory over Syria, coming so long after the prayer of Jehoahaz, might have been imputed to the prowess of Jehoash, and not to the answer of God.

It would be difficult to imagine a more striking contrast than between the bearing of the youthful king of Israel and that of the aged dying prophet. Elisha is full of confidence and courage, while Jehoash is overwhelmed rather with concern than with grief at the impending death of the prophet, weeps "over his face," and addresses him: "My father, my father! the chariot of Israel, and the horsemen thereof!" The language is the same as that of Elisha himself on the removal of Elijah (2 Kings 2:12), but uttered in a spirit very different from his.* 

* See Vol. 6. of this History.

The king's was language of respectful affection, indeed, but also of unbelief, as if with the removal of Elisha's presence from amongst them the defense and might of Israel had ceased. Very different also from the bearing of Elisha when his master had been taken from him was that of Jehoash. Then the first act of Elisha had been one of faith that dared the utmost, when with the mantle fallen from his master's shoulders he smote the waters of Jordan, and they parted hither and thither. On the other hand, almost the first act of Jehoash in view of the departure of his master was one of unbelief, that in cowardice shrunk back, even within sound of the prophet's express directions and of the accompanying assurance of promised Divine help. So the same words have a very different meaning in the mouths of different persons, nor is there safety in any mere formula, however sacred or sanctioned. In this also the letter killeth, but the Spirit maketh alive.

Alike intrinsically, and in view of the condition of the king, as also for a lasting record to Israel, it was needful that the prophet should before his departure once more give emphatic testimony to Jehovah, emphatic confirmation also of His promise, and encouragement to Israel. So would his dying words become a permanent message to the people, and not only sum up and seal, but, so to speak, perpetuate his whole mission. It was in accordance with almost uniform prophetic custom (comp. 1 Kings 11:29- 32; Isaiah 20:2; Jeremiah 13:1; Ezekiel 4:1, and others), and also best suited to the condition of the king and the circumstances of the case, that this message should be joined to a symbolic act as its sign. It would be impossible to misunderstand it, when Elisha bade Jehoash take bow and arrows and put his hand upon the bow, while the prophet himself laid his hands upon that of the king. And when this had been done, the window towards the east was opened, or rather, its lattice removed, and the king at Elisha's command shot the arrow. Towards the east was Syria; in shooting the arrow thither, the king of Israel was acting at the direction, and with the symbolically assured helping Presence of the LORD. And so it meant: "An arrow of salvation [deliverance] of Jehovah [the deliverance being His] and an arrow of salvation from [against, over] Syria;" to which the prophetic promise was immediately added' "For thou shalt smite Syria in Aphek to destruction [complete annihilation]." The latter statement, it need scarcely be said, referred only to the Syrian host at Aphek, since this first was followed by other victories. But Aphek was a significant name, marking the locality where by Divine prediction and Divine help Israel had once before defeated the overwhelming might of Syria (1 Kings 20:26-30).

But the interposition of God, although direct, is not of the nature of magic. If any success granted by Him is to be complete, it implies moral conditions on our part. To put it otherwise: the full reception of God's benefits has for its condition full receptivity on the part of man. This was the meaning of Elisha's further behest to the king; this also the explanation of Jehoash's failure. The prophet bade him seize "the arrows" which he had already taken from the quiver,* and "strike (that is, shoot, hit) towards the earth."

* Mark here the use of the definite article, "the arrows," while in ver. 15 it is only "bow and arrows."

Instead of obeying fully and literally, or at least shooting five or six times, the king struck only thrice. It was a symbol he could not fully understand, and which therefore had not any real meaning for him. Of simple, unquestioning, and persevering obedience of faith he had not any conception. So far as his capacity reached he did obey. He may have dimly perceived that it meant the shooting at the enemy prostrate on the ground. But then "three times" indicated in ordinary Jewish parlance that a thing was completely and fully done (as in Exodus 23:17; Numbers 22:28, 32, 33; 24:10; 2 Kings 1:9-14), and three times he had "smitten." This also was symbolic of the king's moral incapacity for full deliverance. That at such a moment he should have failed in the test of faith and obedience, perhaps grown weary of what seemed meaningless in its continuation, and that this failure should have involved the delay of Israel's full deliverance, filled the prophet and patriot with holy indignation.*  It should be to him as he had done - only thrice, according to his obedience, but not to complete and final victory would Jehoash smite the Syrians.

* The LXX. alters, "the man of God was wroth," into "was grieved." This is characteristic of one class of LXX. alterations.

We cannot help connecting the brief notice of the miracle after Elisha's death and burial with this interview between the king and the prophet. It was not as the king in his faint-heartedness had cried, or as Israel might have feared, that with the disappearance of the living prophet from among them "the chariot of Israel and the horsemen thereof" were gone. It was the God of the prophet, and not the prophet's god, that was Israel's defense and might. It needed not a living prophet - the same power which stood behind him in life could work deliverance through him after he was dead.

The main point was not the man, but his mission, and to it - that he was a prophets this miracle after his death gave the most emphatic attestation; such also as would both in itself and from its surrounding circumstances specially appeal to that time and generation. This, without overlooking its other possible symbolic application,* seems to us its chief meaning.

* It need scarcely be said how absurd would be any inference from this miracle in regard to the use of "relics," - still more, to their veneration. The two cases have not anything in common; since if anything is clear, it is the unique character of this miracle.

It appears that "at the coming in of the year" - probably in the spring - after Elisha's burial, they were carrying a man to his burying, as was the wont, on an open bier. But lo, as the procession reached the last place of rest, one of those predatory Moabite bands, which, like the Bedawin of modern times, desolated the land, was seen swooping round to where the mourners were gathered. Only a hasty flight could save them from death or bondage. There was not time for hesitation. Rolling away the stone which barred the entrance, and opening the door of his sepulcher, they laid the dead man upon the bones of the prophet, and then hastily fled. But lo, life came again to the dead man by touch of the dead prophet - and "he stood on his feet," the only bring man in the silent home of the dead; safe in the sepulcher of Elisha from either flight or the Moabites. But whatever its immediate meaning, who can in this prophetic history refrain from thinking here of the life that comes from touch of the crucified Christ; of the raising of the young man carried at Nain on his bier to the burying; or even of the dim dawning of thoughts of a resurrection, the full blaze of whose light comes to us from the empty tomb on the Easter morning?

At its close the narrative again returns to what is its keynote (in vers. 4, 5). Again comes the record of the LORD'S compassion, of His faithful remembrance of the covenant with the Fathers, and of His merciful delay of that final punishment of Israel's sin which would sweep them far from their land. It was as God had promised. Hazael was dead. Once and again, nay three times, did Jehoash defeat Ben-hadad (III.), the son and successor of Hazael, and take from him those cities which had been captured in the reign of Jehoahaz.

But as from the rock-hewn sepulcher of Elisha came attestation of his Divine mission, so comes there to us from the monuments of Assyria confirmation of this defeat of Ben-hadad in fulfillment of Divine promise. For whereas his father is repeatedly referred to as a bold warrior even against the overwhelming might of Assyria, Ben-hadad (III.) is not even mentioned.*  This is most significant; evidently, his reign was smitten with weakness, and his power had been wholly broken.

* Comp. Schrader, u.s., pp. 211, 212.

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