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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strung together from extracts of existing historical documents.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
(^)