Is There Hope for the Rebellious?

Then I saw One like a slaughtered lamb standing between the throne and the four living creatures and among the elders. . . . I heard every creature in heaven, on earth, under the earth, on the sea, and everything in them say: Blessing and honor and glory and dominion to the One seated on the throne, and to the Lamb, forever and ever! (Rev 5:6,13)

Joash is just a flicker of the glorious light that was to come in Christ, a better King, who would be slain for the salvation of the nations. Jesus is truly worthy of endless praise.

Joash’s people (11:17-20). In a covenant-renewal ceremony the people pledge themselves to the commitments of Exodus 19:1-8 and 24:1-8 (House, 1, 2 Kings, 299; Davis, 2 Kings, 178). But there was more. This covenant renewal involved destroying the house of Baal and the priest of Baal, Mattan. This temple of Baal (in contrast to the “Lord’s temple”) was probably the work of Athaliah, who built a place in Judah for the storm god like Jezebel did in Israel. Joash finally “sat on the throne of the kings” (v. 19), and there was rejoicing and peace in the land.

Consider these powerful pictures. First, following the living God involves smashing idols and following God’s Word. Jesus told His disciples that each must renounce “all his possessions” in order to be His disciple (Luke 14:33). If anything is keeping you from wholeheartedly submitting to the lordship of Christ, then you must throw it away.

Look also at this picture of the people covenanting together. Together they’re committing to be a people of God’s own possession, dedicated to living for His glory. Is this not a great reminder to us about the importance of biblical community? Christianity isn’t a lone-ranger religion. It involves covenant relationships. Many today want benefits of a local church (use of facilities, occasionally receiving some teaching, etc.) without committing to a covenant people. It’s like dating versus marriage. Following Christ involves belonging to a people, covenanted together, who care for one another and live on mission together.

We should also observe the picture of the seated king and the quietness of the city. When I was a kid, my father would come home from work and sit on his recliner. If my friends and I were getting too loud (normally playing Nerf basketball!), then my father would say loudly, “Tony Clifford.” That’s all it took. Just his voice (and my middle name) caused the house to get quiet. My dad has transferred that seat to me now. When I am studying in my recliner, I often have to speak to my kids with a loud voice to produce silence. Normally, I just say, “Quiet!” and it works. The author of Hebrews reminds us that we now have a king, the Son of David, seated on the throne, who controls the universe “by His powerful word” (Heb 1:3). What comfort to know this.

Just last week I had my Bible open to this verse when we were video chatting with our missionary friends in East Asia. Since they were going through a difficult time, I thanked God that we have the King on the throne and because of that we can rest in His strength and assurance as we face the challenges of this life.

Joash’s problems (12:1-21). In the opening verses we read that Joash reigned for 40 years. He receives a qualified commendation for doing “what was right in the Lord’s sight” but failing to remove “the high places.” This is his first problem: high places. There are other mixed aspects of the reign of Joash. The writer speaks of the slow pace of his unspectacular temple renovations. At the close of the chapter, we read of his submission to the Arameans, which involved giving away the treasures from the temple. He has good intentions and a good start, but his reign is mingled with failure, poor decisions, and eventual wickedness. Verse 2 mentions the influence of Jehoiada, who instructed him. Unfortunately, Joash wasn’t as faithful as his mentor. Once his mentor died, things fell apart (2 Chr 24:15-27).

Joash’s second problem had to do with repairing the temple. We haven’t read of the temple since 1 Kings 15:18. After the reign of Athaliah, it surely needed some repair. A collection of money was taken up for the renovations from the census (cf. Exod 30:11-15), in fulfillment of vows (cf. Lev 27:13), or brought voluntarily. His appeal echoes the building of the tabernacle in Exodus:

Everyone whose heart was moved and whose spirit prompted him came and brought an offering to the Lord for the work on the tent of meeting, for all its services, and for the holy garments. (Exod 35:21)

Those with a generous and willing heart brought their goods as an offering (35:5,22,26,29). There is also an echo from Exodus in that the skilled workers performed their work unto the Lord (Exod 36; 2 Kgs 12:11-12).

However, the pace of the rebuilding is puzzling. They moved at the pace of a snail. In the twenty-third year (he would have been 30), the priests had done no repairs. It reminds me of a quip from my father-in-law. He used to work at the Pentagon. I once asked him, “How many people work there?” He said, “About half!” There were lots of priests, but they made no progress in the temple. Eventually the king took the job out of their hands. (That would have been an interesting meeting!)

Why the delay? Davis says they were probably not being dishonest, for if they were, the high priests wouldn’t have been given the new role to collect. He says they were “more slow than slick” (Davis, 2 Kings, 186–87). Another option is that Jehoiada didn’t deem Joash old enough for such an initiative. Handing over leadership to a younger person is extremely difficult for some and so is submitting to younger leadership (Olley, Message of Kings, 276). Joash wouldn’t be the last one to face this conflict if this were the case. Paul told Timothy, “Let no one despise your youth; instead, you should be an example” (1 Tim 4:12).

Perhaps it was solely a financial issue. Their budget was obviously tight, as suggested by the failure to use any money for temple items, and budgetary decisions are hard for people to justify, especially if it means it will hurt them personally.

The whole matter also speaks to the human limitations of leaders. One may lead a movement to crown the new king but not be any good at administering the vision to repair the temple, like Jehoiada. One may also be able to initiate a fund-raising campaign but be out of touch with the whole project, like Joash (Olley, Message of Kings, 276–77)! The whole body of Christ, with all of its various gifts, is needed to do the work of God.

Joash’s idea was to have a chest dedicated for receiving the needed funds. This allowed monies to be divided for the priests and for the building project (Davis, 2 Kings, 187). Money was collected publically and counted and distributed by the secretary and the high priest, with supervisors being trusted to handle things honestly. The priests retained their customary income.

A third and final problem is found in verses 17-21. After telling us of the drama of the temple repair, we read of depleting the temple out of fear of the Arameans. For whatever reason Joash gives away sacred objects and gold in submission to Hazael. Others unfortunately gave away temple treasures for political and military security. See: Rehoboam (1 Kgs 14:25-26), Asa (1 Kgs 15:18-19), Joash, Ahaz (2 Kgs 16:8-9), and Hezekiah (2 Kgs 18:13-16). All of these are previews of what the Babylonians will do (Davis, 2 Kings, 188).

The Chronicler gives more information about the king’s reign, including how things changed dramatically after the death of Jehoiada (2 Chr 24). Judah abandoned the house of the Lord and took up fertility worship and idolatry (2 Chr 24:18; cf. 24:2), and wrath came on them. Then Joash executed Jehoiada’s son, Zechariah, who by the Spirit of God spoke out against their idolatry (2 Chr 24:20-22). While the writer of Kings reports his assassination (12:20-21), he simply leaves an impression of disappointment. The Chronicler tells more of the wickedness of Joash (Davis, 2 Kings, 188–89).

What a sorry picture of a young man who had received wonderful instruction from a godly teacher, only to turn his back on God later. He reminds us of Judas, who received superior instruction but turned his back on Christ; and Demas, who learned from Paul but deserted him for the things of the world (2 Tim 4:9). Having the best Christian education doesn’t immunize you against apostasy and unfaithfulness. In his excellent book, A Dangerous Calling, Paul Tripp says,

So seminary students, who are Bible and theology experts, tend to think of themselves as being mature. But it must be said that maturity isn’t something you merely do with your mind. . . . No, maturity is about how you live your life. (25)

Tripp goes on, saying Adam and Eve “didn’t disobey because they were intellectually ignorant of God’s commands. . . . The battle was fought at a deeper level” (Dangerous Calling, 26). How do you avoid this? You must cultivate a deep relationship with Jesus and cultivate an insatiable desire for the Word of God personally.

Despite the tragic collapse we still read of God’s grace in that “his son Amaziah became king in his place” (12:21). Is there hope for the rebellious? Yes, there is hope because God preserved the Davidic pipeline until the King came to save us. It was not due to the goodness of the kings but the goodness of God.

God’s Power, Compassion, and Truth Provided Hope to Israel (13:14-25)

God displayed His grace to sinners in preserving the Davidic line in Judah, but what about Israel? Was there any hope for this people who were headed into captivity? Through this fascinating interaction between Elisha and Jehoash of Israel, we find the answer is yes.

We last read of Elisha in 2 Kings 9, as he appointed a son of the prophets to anoint Jehu. Now Elisha is about to die, and the king of Israel goes to visit him, crying out and complimenting the prophet, “My father, my father, the chariots and horsemen of Israel!” (v. 14). The first phrase honors him (“My father”), and the second phrase acknowledges that the king needs the prophet’s help, for Elisha’s prayers and works were more powerful than horses and chariots. Elisha echoed these same words about Elijah previously (2 Kgs 2:12). Now Elisha is dying. Who will replace him? To whom will they look for divine help?

In an effort to encourage the king, Elisha gives him an object lesson (or an “acted oracle”). He has him take a bow and arrows, he places his hands on the king’s hands, and they both shoot the arrow out the east window. The picture is that God is with the king. Elisha then explains this act. The arrow signified how Israel would defeat Aram (Syria).

Though he is sick, the prophet still speaks with authority. What a wonderful picture of God using a weak vessel to communicate His word.

Elisha tells the king to strike the ground with the arrows. I think this means shooting the arrows out the window into the ground. If the arrows represent victories, then what should Jehoash do? He should empty his quiver! He should shoot every arrow he has. Elisha was saying, “Trust me. Shoot all your arrows, and you will have total victory over Aram.” However, the writer says the king struck three times and “stopped” (v. 18). The writer didn’t have to say he “stopped.” This is a note of sadness. The writer could have said the king shot three times, and we would have known he didn’t shoot four or five times. But he says he “stopped.” Elisha grows angry, telling the king he should have shot five or six times. As a result, Elisha tells him, Israel will only defeat Aram three times.

What is Jehoash’s problem? Did he think this whole thing was childish? Did he not want to annihilate the Arameans? Did he want a buffer country between him and mighty Assyria? Maybe some of that was true. I agree with those who say the real issue, though, was a lack of zeal and enthusiasm: “He lacks zeal to be an enemy to the enemies of Israel” (Leithart, 1 and 2 Kings, 233); “He didn’t obey it [the word] enthusiastically enough” (Provan, 1 and 2 Kings, 228); “The anger of the prophet is instigated by the king’s limited faith and resolve” (Konkel, 1 and 2 Kings, 527); “His response is half-hearted” (Olley, Message of Kings, 282). Jehoash is like Ahab, who previously failed to eliminate Aram at Aphek (1 Kgs 20:28). Jehoash was content with only three victories. Davis says God gave him a blank check, but he only cashed half of it (2 Kings, 195). The king missed his golden opportunity.

Surely we wouldn’t be tempted to conduct such halfhearted religion, would we? Managing sin instead of putting it to death? Having a halfhearted prayer life? Giving sporadically, if at all, to the mission? Witnessing inconsistently? Not taking our studies seriously? Are you a three-strikes Christian? Let me encourage you to fire every arrow you have! May God forgive us for halfheartedness and give us a fresh passion today to trust His Word and act on it.

Hope in God’s power over the grave (vv. 20-21). Despite the king’s failure to fully embrace Elisha’s word, God gave the people hope through the death of Elisha. Unlike Elijah, Elisha dies a typical death, but he performs a miracle after he dies. A group of men are burying a corpse when Moabite raiders interrupt them, forcing them to throw the body into Elisha’s grave. As soon as the dead man touches the bones of Elisha, he is revived to life. This is amazing! This incident apparently occurred a few years after Elisha’s death, since the writer speaks of “Elisha’s bones.” I don’t know of any other story like this in the Bible.

What is the point of this miracle? It certainly isn’t intended to lead us to embrace a theology of relics. The church has had a history of that practice, rooted in part in this passage. If you look at a vial of Mary’s milk or touch the bones of Peter, would there be healing power in these relics? If we build our church building over the site of a martyr, would that place have more power than another place? The answer of course is no. This miracle in 2 Kings is a “messianic miracle.” This story displays the resurrection power of God. For those who trust in the God of Elisha, death isn’t final. God is giving everyone a foretaste of the One greater than Elisha who is to come (Matt 27:52).

But there’s more. This is an event that’s probably also intended to give Israel hope for their future. They’re about to head into exile, a death, as portended in chapters 11–16. If they stay attached to the life-giving word of the prophets, then there’s hope of resurrection (Ezek 37:1-14). Elisha is dead, but God isn’t, and God will continue to send prophets to speak to them, just as Elisha and Elijah have done. A body was thrown into a grave, and Israel was about to be thrown into exile (notice the same verbs in verses 21 and 23, “threw”/“banished”), but hope isn’t lost. God will be faithful to His covenant, and God is the God who raises the dead. As exiled people read this story, they would have received great hope. The life-giving power of God hasn’t departed. So, despite all of the sadly declining history of chapters 11–16, there’s hope in the resurrection power of God and in His life-giving word.

Hope in God’s compassion (vv. 22-23). There’s also hope in the compassion of God. Hazael oppressed Israel, “But the Lord was gracious to them, had compassion on them.” The God of Exodus 34 and Psalm 145 wouldn’t utterly destroy them. The phrase “even now” is difficult. Some take it to mean He hadn’t destroyed them up to that point, but now He has. But it’s probably best to take it to mean “up to this point” (Davis, 2 Kings, 202). God “still didn’t cast them out of his presence” (ibid., 203). Why? We’re told that this compassion was due to His covenant with Abraham, Isaac, and Jacob. This is the only mention of the patriarchs in Judges–Kings apart from 1 Kings 18:36. Provan says, “God was unwilling to destroy Israel because of Abraham, and Judah because of David. The two kingdoms are ultimately being treated the same way” (Provan, 1 and 2 Kings, 230). God promised to bless Abraham, but the northern kingdom turned their back on God from the beginning (1 Kgs 12). Yet because of the covenant, they weren’t destroyed. Hope wasn’t lost.

However, this compassion shouldn’t have resulted in further rebellion; it should have led them into repentance and praise. God was willing to forgive them and show compassion to them, if they would but call to Him.

Here’s hope for rebels! Do you think you have sinned too badly? Do you think God cannot save you? Richard Sibbes said it well: “There is more mercy in Christ, than sin in us” (The Bruised Reed, 13). You’re just the candidate for grace—you realize God only saves bad people. Self-righteous people don’t think they need God’s forgiveness.

This grace also makes me think of Jesus’ teaching on forgiving others. How many times should we be willing to forgive our brothers? Seventy times seven, He tells Peter (Matt 18:21-22). In light of the patient grace of God toward rebels, let’s show mercy and forgiveness to others without keeping count.

Hope in God’s trustworthy word (vv. 24-25). The final note of hope comes from the fact that Elisha’s word came true: three victories. How many times have we observed the fulfillment of God’s word in Kings? Even though Israel is slip slidin’ away, God speaks truth to them.

Kimberly and I have been watching the television series Prison Break. As in many television series, one of the recurring themes is that you cannot trust anyone. The characters continue to get played by different people, and sometimes they play others. But it isn’t so with God’s Word. It’s a rock. How wonderful is it to know that God keeps His promises! Have you ever been disappointed with those who never keep their word? We don’t have a God like that. We have an immutable God, that is, a God whose character never changes. He can be trusted. His Word is trustworthy, His compassions are higher than the heavens, and His power is unlimited.

The Son of David

Is there hope for the rebellious? Yes! God delays His judgment because He’s offering rebels an opportunity to repent and trust in the ultimate Son of David. Will you look to the risen Christ for salvation? He is mighty and merciful to save. Micah’s book concludes with an amazing vision of God’s compassion on sinners:

Who is a God like You,

removing iniquity and passing over rebellion

for the remnant of His inheritance?

He does not hold on to His anger forever,

because He delights in faithful love.

He will again have compassion on us;

He will vanquish our iniquities.

You will cast all our sins into the depths of the sea.

You will show loyalty to Jacob

and faithful love to Abraham,

as You swore to our fathers

from days long ago. (Mic 7:18-20)

This God “delights” in faithful love. Will you look to Him for pardon? Will you come to Him and have your sins cast into the depths of the sea? If so, then look to Jesus, who traded places with sinners on the cross, whose blood covers the worst of sinners, who provided the ultimate display of love and mercy.

If you’re a believer, will you look to Christ for strength and hope today? Paul told Timothy, in a passage on endurance, “Keep your attention on Jesus Christ as risen from the dead and descended from David” (2 Tim 2:8). Don’t take your eyes off Jesus. He is the better Elisha, the risen One, who empowers us for obedience. He is the offspring of David, the One who occupies the throne. Because the tomb is empty and the throne is occupied, we can rejoice and persevere as we seek to shine as lights in a dark world.

Reflect and Discuss