I. SPARED BY HIS CONQUEROR. (Ver. 25.) Instead of being put to death, he was restored to his crown and capital, where he actually survived Joash for fifteen years. This treatment he hardly deserved, considering he had aimed at Joash's life and crown. Yet was the mercy of it nothing to that of God's treatment of sinful men, whom, though they have raised against him the standard of revolt, he nevertheless spares, forgives, and will eventually exalt to a place upon the throne with Christ his Son.

II. PUNISHED FOR HIS APOSTASY. (Ver. 27.) This apostasy was committed in the earlier part of his reign (ver. 14), and soon began to bear bitter fruit, first in the defeat he sustained at the hand of Joash, probably next in the disaffection of his people, and finally in the formation of a conspiracy for his overthrow, which came to a head in the fifteenth year after Joash's death. One never knows when the evil fruits and penal consequences of sin are exhausted. The safe plan is to "have no fellowship with the unfruitful works of darkness "(Ephesians 5:11).

III. DRIVEN FROM HIS CAPITAL. (Ver. 27.) Probably the disaffection began after the defeat by Joash and the dismantling of Jerusalem. There is no reason to suppose that Amaziah was obliged to flee until towards the end of the fifteen years referred to in the text. The immediate occasion of this flight was the discovery of a plot against his life. So. David had been obliged to flee from Jerusalem when his own son Absalom conspired against him (2 Samuel 15:16).

IV. SLAIN BY HIS SUBJECTS. (Ver. 27.) Lachish, where he sought refuge, was an old Canaanitish royal city (Joshua 10:3-31; Joshua 12:11), south-west of Jerusalem, in the lowlands of Judah (Joshua 15:39). According to Micah (Micah 1:13), it was the first Jewish town to be affected by Israelitish idolatry, which spread from it towards the capital. It would seem also to have been one of Solomon's chariot cities (1 Kings 9:19; 1 Kings 10:26-29). It had been fortified by Rehoboam (2 Chronicles 11:9), and was subsequently captured by Sennacherib (2 Chronicles 32:9) after a long siege (Jeremiah 34:7). It should probably be identified with the modern Um-Lakis, a few miles west-south-west of the Eleutheropolis. Arrested here, the fallen monarch was despatched by the daggers of assassins, as his father before him had been (2 Chronicles 24:25). As conspiracy had set the crown on Amaziah's head, so conspiracy now took it off.

V. BURIED WITH HIS FATHERS. (Ver. 28.) Brought to Jerusalem in his own royal chariot, he was entombed beside his ancestors in the city of Judah, or of David, thus receiving an honour which was not paid to his father. He got a better funeral than he deserved, though it is welt to forget men's faults at the grave's mouth. Nihil nisi bonum de mortuis.

VI. SUCCEEDED BY HIS SON. (2 Chronicles 26:1.) The conspirators did not attempt to seize the crown for either themselves or any of their faction. They adhered to the legitimate succession of the house of David. As it were, this was a posthumous mercy conferred on Amaziah. Lessons.

1. Beware of incurring the Divine anger.

2. Envy not kings or great men.

3. Prepare for the day of death.

4. Think with kindness on the dead.

5. Practise mercy towards the living. - W.

It was not because Amaziah was not sinless that his life proved such a failure, but because he was not thorough going in his principle and piety. English life at present seems to be afflicted with a plague of levity. There is so much hollowness and unreality, so much veneer in character and work, that it behoves us to preach aloud the gospel of thoroughness. A short time ago some workmen were engaged in trying to remove a piece of old London wall. They tried with hammers, then with pick-axes, but to no purpose, the wall seemed to smile at all their efforts; at last they were obliged to have recourse to boring, and blowing it up like a piece of solid rock. That is hardly the way they build nowadays, for a man might almost push over some of our brick walls with his hand. Now, this is just an illustration of what I mean, the want of thoroughness in every branch of industry and in every walk of life. When a man's own character is not solid, permeated through and through with Christian principle, you cannot have any guarantee of the genuineness of his work. Shams abound everywhere. Gilt and paint carry the day. Ours is an age of tinsel. And the worst of it is that this unrealness characterises much of the religion amongst us. I sometimes meet with a horrible form of Antinomianism, which virtually says, "Anything will do for me — I am a disciple of Christ"; and so the work is actually more slovenly and imperfect because the individual claims to be "not under the law, but under grace." Why, it is almost as monstrous as the proposal a good young man made to his landlady, that his own excellent Christian example should serve in lieu of weekly payment for his lodgings! A men — I don't care who he is — dishonours Christ when any other person is put to disadvantage by his piety. If you imagine you are more free to do slipshod work because you are a Christian, I say, it is precisely the reverse. It is just because you claim to be the Lord's that any sort of work will not do. Bearing His name, you are responsible to Him for every detail of your daily life. If your secular duties are more imperfectly discharged because you are a believer, you do great wrong to the Redeemer. If you snatch a little of your employer's time to scatter tracts, or prepare for a Sabbath class, or even to read your Bible; or if, in business hours, your thoughts are so given to spiritual themes that you cannot do justice to your work, in any of these cases you do real harm to religion.

(J. T. Davidson, D.D.)