Is There Hope for the Rebellious?

Is There Hope for the Rebellious?

2 Kings 11:1–16:20

Main Idea: God extends grace, patience, and steadfast love toward His rebellious people.

Parents often struggle with mercy and patience. My wife sometimes jokes, “I was never tempted to cuss until I had kids!” Sleep patterns, eating habits, and homework are just a few issues that can drive moms and dads crazy. As I was working through this passage of Scripture, I was reminded of my need for fatherly patience. I was watching the kids at home while my bride attended a meeting. That seemed easy enough. But one of my nicknames in seminary was “Task-mode Tony.” I get locked in on things, and I don’t like being interrupted. And with earbuds in, I was focused on finishing a message on this section. This particular week I was tired, weak, and stressed. So after about the third time my kids interrupted me about an issue over a movie, I lost it. I slammed down my commentary and said, “I’m trying to study the Bible! Leave me alone! I have a sermon to prepare!” It wasn’t one of my best moments.

Later, I walked downstairs, paused the movie, and told my kids I needed to apologize for being quick-tempered. I asked for their forgiveness, and they graciously forgave me. I gave them a hug and went back upstairs. I returned to my study of 2 Kings 11–16 and marveled at the amazing patience and grace of God to the children of Israel. I was reminded of what a good God we have, who invites us into His presence, and how I often fail to display His character. It was a teachable moment for me. Here I was losing my temper while preparing a sermon on God’s patience!

In chapter 17 we see Israel eventually going off into exile. Why has God not already turned His back on them? Commenting on chapter 17, Paul House summarizes, “God’s grace alone has delayed the fall this long” (House, 1, 2 Kings, 340). God was so gracious to His people.

Though they received abundant grace, they were a “rebellious” people. We could also call them an “idolatrous” people or a “worthless” people (17:15). The question is, Is there hope for this rebellious, idolatrous, worthless people? Yes. There’s hope because Psalm 145 is true. This psalm, along with other passages, emphasizes how God is “gracious and compassionate, slow to anger and great in faithful love” (v. 8; cf. Exod 34:6; 2 Chr 30:9; Neh 9:17; Pss 86:15; 103:8; 111:4; Joel 2:13; Jonah 4:2). The words “all” or “every” occur 17 times in this particular psalm to emphasize the scope of His compassion and mercy. Here’s hope for the rebellious! Christopher J. H. Wright points out, “The only exception in this litany to the universality of God’s love are the wicked who choose, in their wickedness, to refuse it (Ps 145:20b)” (Wright, The Mission of God, 235). So yes, there is hope for all who turn to Yahweh in repentance. Yahweh is patient and merciful, but don’t sin away your day of grace. Seek him while He may be found.

In the midst of the disobedience and decline of chapters 11–16, there are whispers of this hope. We will focus our attention on these whispers while not ignoring the tragic cries of the darkness. We will confine our attention to the reigns of two particular kings: Joash in Judah (chs. 11–12) and Jehoash in Israel (13:10-25). (The HCSB consistently spells Israel’s king “Jehoash” and Judah’s king “Joash.” In Hebrew the kings’ names are both spelled both ways.) From these stories I have two gigantic expressions of God’s grace to point out, but first let’s scan the material in these six chapters.

We Thirteen Kings

Chapters 11–16 mention 13 different kings. Five kings are from Judah and eight are from Israel. I don’t think it’s necessary to tease out every detail of each king. In fact, in chapter 15 alone the author flies through five kings of Israel over a 30-year period. Ralph Davis says the writer has his finger on the fast-forward button through this chapter, and to slog through it slowly ruins the impression the writer is trying to give (2 Kings, 221). Allow me to press the fast-forward button on chapters 11–16 and then hit rewind to go back and examine Joash and Jehoash.

Five Kings in Judah

Joash: the surviving seed of David (chs. 11–12). His rise to the throne is fascinating, filled with warning and example, and should lead us to worship the God of all grace. More on this king in a bit.

Amaziah: the arrogant thistle (14:1-22). Amaziah was a decent king who followed the Law of Moses at times. Sadly, after he defeated the Edomites, he worshiped their gods (2 Chr 25:14-16). This combination of idolatry and pride led him to pick a fight with Israel. Jehoash talked trash to Amaziah. He referred to himself as a “wild animal” that would stomp Amaziah like a little “thistle.” He told him to “stay at home” (v. 10), but Amaziah left home around 793 BC, and he fared about as well as Robin Ventura when he left home plate to charge after Nolan Ryan in AD 1993. He got thrashed. Amaziah was captured by Jehoash, who destroyed part of the land and plundered the temple, giving Judah a taste of the coming exile.

Azariah/Uzziah: long-reigning leper (15:1-8). This king, called by two different names, sought the Lord and experienced many victories for the majority of his reign, leading the nation to great peace and prosperity. His reign lasted 52 years! However, the latter part of his life ended shamefully. The Chronicler gives that chilling word: “But when he became strong, he grew arrogant and it led to his own destruction” (2 Chr 26:16). When he tried to burn incense in the temple, an act reserved for the priests, the Lord struck him with a skin disease (2 Chr 26:16-21).

The prophet Isaiah received his call at the time of Uzziah’s death (Isa 6:1-8). Amos also prophesied during this time (Amos 1:1). Both Amaziah and Uzziah illustrate the proverb, “Pride comes before destruction, and an arrogant spirit before a fall” (Prov 16:18).

Jotham: a glimmer of light (15:32-38). After already exercising power during his father’s reign (because of his skin disease), Jotham becomes the king. He’s a relatively good king who “didn’t enter the Lord’s sanctuary” like his father (2 Chr 27:2). We’re told he “did what was right in the Lord’s sight” but didn’t remove the high places. He does improve the defenses in Israel.

During Jotham’s reign a crisis emerges. Aram (Syria) and Israel try to force Judah to align with them against Assyria. This is the Syro-Ephraimite war that features so prominently in Isaiah 7–9. Micah begins his prophetic ministry during Jotham’s reign (Provan, 1 and 2 Kings, 244).

Ahaz: the awful (16:1-20). Ahaz’s apostasy is described in the first few verses: he followed the kings of Israel (a phrase used of Jehoram, who married Ahab’s daughter), he behaved like the cursed Canaanites, and he burned his own son (an offering to Molech). The Chronicler adds that he made pagan sacrifices in the Valley of Hinnom (2 Chr 28:3; cf. 2 Kgs 23:10; Matt 23:15). When threatened by Aram and Ephraim, he faithlessly looked to Assyria instead of trusting Yahweh for help.

Ahaz was unlike his son Hezekiah, who is remembered for his trust in God (2 Kgs 18:5). Ahaz paid the Assyrians with treasures from the temple. He then corrupted worship by replacing the bronze altar with an altar like that in Damascus, and he also rearranged some of the temple furnishings. He looked to Assyria for salvation and to Damascus for his liturgy (Davis, 2 Kings, 236).

The only good note about Ahaz is the last sentence: “His son Hezekiah became king in his place.” The Davidic line still holds despite this awful king. Such grace will be explained below. Isaiah prophesied during Ahaz’s reign, including his fascinating word about the sign of Immanuel (Isa 7:13-14).

Eight Kings in Israel

Jehoahaz: rescued but unrepentant (13:1-9). This king was the first son of Jehu to reign. He did “evil in the Lord’s sight,” and God was angry with Israel, so He gave them into the hand of Hazael. Surprisingly, we read that Jehoahaz “sought the Lord’s favor” and God “heard him” and gave Israel a deliverer (who is unnamed, vv. 4-5). Why did God do this? It was because He saw “the oppression . . . on Israel” (cf. Exod 3:9). God is acting as He did in the exodus, showing pity to the people in distress. But despite this display of God’s mercy, we find an ungrateful people persisting in sin. We then read of the military’s powerlessness.

Jehoash: lost opportunity (13:10-25). Jehoash’s 16-year reign is briefly summarized. His most crucial moment is the meeting with Elisha, in which he received a golden opportunity to defeat Aram completely but failed to do so.

Jeroboam II: prosperous but not pleasing to God (14:23-29). We find another whisper of God’s mercy in this brief description of another Jeroboam, the longest-reigning Israelite king. His life was prosperous but not pleasing to God. His reputation was mixed in that he “did what was evil in the Lord’s sight” (v. 24) yet “restored Israel’s border” as spoken by the prophet Jonah, who predicted a military recovery (v. 25; Jonah 4:2). Is it possible to have a booming economy and a strong military but be wicked? Yes. Some say these days were similar to the power of Solomon (Davis, 2 Kings, 216n16). But Jeroboam’s achievements are barely listed. He wasn’t faithful to God. Nothing else really matters.

Why did God show Israel such favor during this time? The writer tells us: God’s magnificent compassion.

For the Lord saw that the affliction of Israel was very bitter. There was no one to help Israel, neither bond nor free. However, the Lord had not said He would blot out the name of Israel under heaven, so He delivered them by the hand of Jeroboam son of Jehoash. (vv. 26-27)

As with Jehoahaz, the God of the exodus was the God of the kings, being rich in mercy to them. God is patient and merciful despite their hard-heartedness. If a person fails to turn to God in repentance and faith, it isn’t because of a lack of compassion in God.

Five kings and four coups (15:8-31). After some peace and stability, and after the long reign of Jeroboam II, Israel goes through five kings in some 30 years: Zachariah (six months, the end of Jehu’s dynasty), Shallum (one month), Menahem (10 years), Pekahiah (two years), and Pekah (20 years). Four of them die as a result of conspiracy (vv. 10,14,25,30). The nation is in great decline, and signals of the coming judgment are present both internally and externally.

Grace to the Rebellious

Let us now consider how God showed grace to a rebellious people, as we examine two kings in particular: Joash of Judah and Jehoash of Israel.

God Preserved the Davidic Pipeline in Judah (chs. 11–12)

God promised that the line of David would continue until the coming of the Messiah (2 Sam 7:16). With the kingdom divided, that hope rested on the line of kings in Judah. This “lamp in Jerusalem” (1 Kgs 15:4) continues to burn throughout the Kings narrative. In chapters 11–16 we read of the continuation of this line (see 2 Kgs 15:7,38; 16:20). Later, Matthew records some names in his genealogy that should be familiar to us by now (Matt 1:1-17, esp. vv. 7-11; curiously he omits Joash, his father, and his son), highlighting the faithfulness and grace of God. But around 840 BC this Davidic promise/covenant was hanging by a thread. It was one infant away from extinction.

Joash protected (11:1-3). Consider the situation. The Chronicler tells us that King Jehoram had all his brothers killed (2 Chr 21:1-4). Then the Philistines and Arabians invaded Judah and carried off and killed all Jehoram’s sons except for Ahaziah/Jehoahaz (2 Chr 21:16-17). Ahaziah gets caught up in Jehu’s purge and is killed after a one-year reign, along with 42 relatives (9:27-28). The Davidic line has been severely decimated (Davis, 2 Kings, 172–73). Now in chapter 11 we meet a new “Jezebel,” Athaliah, the daughter of Ahab (2 Kgs 8:18,27), grandmother of Joash, who “ruled” for six years (11:3). (We are reminded of Jehoshaphat’s tragic choice: making a marriage alliance with Ahab of Israel, giving his son Jehoram of Judah to Ahab’s daughter, Athaliah. See 2 Kgs 8:16-18; 2 Chr 18:1.) She is another evil, Baal-worshiping queen mother who viciously sets out to eliminate what is left of David’s descendants in Judah. However, one of Ahaziah’s sons remains: Joash. He is referred to in the story as “the king’s son” (11:4,12).

Athaliah’s desire to eliminate the seed of David reminds us of the Genesis 3:15 trend. The evil one continues to attack any hopes of the coming seed of the woman who would crush his head. This trend begins in Genesis 3 but continues throughout history, as evidenced in examples like Cain killing Abel, Pharaoh killing Hebrew children, Saul seeking to kill David, and Herod seeking to kill Jesus (Matt 2:13-18). We too shouldn’t be surprised that enemies of the kingdom of God oppose us as we seek to bear witness to Christ (1 John 3:13). There will always be a struggle of light versus darkness, righteousness versus wickedness, and truth versus error—until the coming of Christ.

Jehosheba, Joash’s aunt (sister to Ahaziah, daughter of Athaliah and Jehoram, wife of Jehoiada the priest), acts heroically and saves the child and his nurse. She’s the true mother of Judah, who for the sake of the kingdom protects the royal seed, reminding us of other important women in Scripture (Exod 2:1-10; Josh 2) (Leithart, 1 and 2 Kings, 225). Apparently, Joash’s mother, Zibiah (12:1), had been put to death already. Athaliah probably had her killed because she would have been a threat to her queen-mother status. Joash is hidden for six years in the temple, a safe place to hide the prince because Athaliah could not enter since she was a foreigner.

We have much to ponder here. Consider Jehosheba. You have heard about How the Grinch Stole Christmas; here is the story of “The Lady Who Saved Christmas.” If it weren’t for the action of this faithful servant, humanly speaking, there would be no Christmas, no Messiah. We need to recognize the importance of faithful servants in the kingdom of God.

What characterizes this lady? She’s marked by a deep commitment to Yahweh. When forced to decide between her mother and Yahweh, she chooses Yahweh. She also values human life. Granted this was a special child, but can we not draw the application here to protect the lives of all children? What can you do to protect life and fight for the good of the oppressed? Most people will not recognize the name of Jehosheba. Have you ever heard of anyone naming their daughter after her? Probably not. Most people will not recognize our names either, but the Judge of all the earth takes notice of every seemingly small act of obedience. Her obedience was a quiet, hidden obedience. That’s how the kingdom of God normally grows and advances, not by showy performances. Finally, I think we must hold up her impressive courage and boldness. Without her courage we would not rise from the dead. Let’s follow the example set by Jehosheba, as we set out to defend the unborn, care for the oppressed, and take the gospel to the nations boldly.

Consider also the subversive presence of the king, Joash. Does this not remind you of our day? Athaliah is on the throne, but the real king is present. Davis notes, “The usurper rules, but the chosen king secretly reigns, unknown to Athaliah” (2 Kings, 174). God preserved the Davidic line by using these faithful servants until Joash’s greatest descendant arrived. After His death, resurrection, and ascension, He sat down at the Father’s right hand, where He rules and reigns (Eph 1:20-22), despite the fact the earthly leaders are unaware of His reign. The presence of our King should give us peace and hope in this troubled life.

In these three verses we have gospel and example. We have a godly example of a faithful servant and the reminder of the grace of God. Jehosheba gives us an example; God preserved the Davidic line by His grace. We aren’t left to our own power and strength to live just and merciful lives like Jehosheba’s. The King is with us, over us, and for us, and the Spirit of God is in us, empowering us to advance the kingdom of God in the face of the enemy’s opposition.

Joash proclaimed (11:4-16). When the prince turns seven, the priest Jehoiada orchestrates a meeting in the temple complex. Jehoiada serves as another example of risk-taking boldness, crowning Joash as king. Later we read about his tremendous influence on Joash (see 12:2). Verses 5-10 record in detail his plan leading to the coronation. He designates the time for action at the end of the Sabbath, when the changing of the guard would involve double the number of soldiers (Olley, Message of Kings, 270). The guards take their weaponry and their stations and prepare for the coronation. In verse 12 we read that they “brought out the king’s son, put the crown on him, gave him the testimony, and made him king. They anointed him and clapped their hands and cried, ‘Long live the king!’” The testimony refers to God’s covenant law (25:21-22; 26:23; Exod 38:21). Joash received a copy of the testimony, reflecting Deuteronomy 17:18-20. The king was to rule and live by the law of God.

When Athaliah hears all the commotion, she rushes into the temple. The king is standing by the pillar at the temple entrance (v. 14; cf. 23:3). She cries out, “Treason!” but she has no authority. Jehoiada has her taken out of the temple to be executed.

This drama has numerous messianic images. The final Davidic king was also at the temple at an earlier age, being about His Father’s business. John says in Revelation 5 that the King, the “Root of David” (v. 4), is “standing” (v. 6; 2 Kgs 11:14), surrounded by heaven’s host, and being praised for His salvation.

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

1. Discuss how God’s patience and anger work together in these passages.
2. God is always quick to respond to the repentance of His people. What does this teach about His character?
3. The people of Israel welcome the Lord’s unnamed deliverer when they are in trouble but immediately go back to their idolatrous ways. How might Jesus’ parable of the sower help explain this passage (Matt 13:1-15; Mark 4:1-12; Luke 8:4-10)?
4. Why is Elisha angry that Jehoash didn’t shoot more arrows out of the window?
5. What are some ways Christians today give halfhearted efforts of repentance and obedience? Compare and contrast those to New Testament stories of Christ’s obedience.
6. Describe Jehoash’s response to Amaziah. Why did God allow Jehoash to defeat Judah?
7. How might God’s people today be arrogant and unwilling to cooperate among themselves? Does God feel as strongly about those issues today as He did when Joash’s people exhibited those characteristics?
8. Why might God’s people have chosen not to completely remove the “high places”?
9. In what areas of life today might God’s people be unwilling to remove sin completely?
10. In what ways do the kings of Israel and Judah fail to fulfill their divinely appointed duty as king? How does Jesus succeed in those areas?