2 Kings 12:20
And the servants of Joash rose up and formed a conspiracy and killed him at Beth-millo, on the road down to Silla.
So his servants conspired against him
The phrase "his servants conspired" indicates a betrayal from within, a theme recurrent in the narratives of the kings of Israel and Judah. The Hebrew root for "conspired" is "קָשַׁר" (qashar), meaning to bind or tie together, often used in the context of forming a secret plan. This highlights the treachery and deceit that can arise even among those closest to a leader. Historically, such conspiracies were not uncommon in ancient Near Eastern monarchies, where power struggles and political intrigue were prevalent. This serves as a reminder of the fallen nature of humanity and the need for divine wisdom and protection in leadership.

and killed Joash
The act of killing Joash, the king of Judah, marks a tragic end to his reign. Joash, also known as Jehoash, began his rule with promise, having been saved from the massacre of the royal family by his aunt Jehosheba and raised under the guidance of the priest Jehoiada. However, after Jehoiada's death, Joash's reign deteriorated as he turned away from God. The Hebrew word for "killed" is "הָרַג" (harag), which conveys a sense of violent death. This reflects the severe consequences of turning away from God's commandments and the instability that can ensue when a leader forsakes divine guidance.

at Beth-millo
Beth-millo is a location whose exact identification remains uncertain, though it is believed to be a part of the fortifications of Jerusalem. The name "Millo" is derived from the Hebrew "מִלּוֹא" (millo), meaning "fill" or "rampart," suggesting a place of strategic importance. This setting underscores the vulnerability of Joash, who, despite being in a fortified area, could not escape the consequences of his actions. It serves as a metaphor for the false security that earthly power and defenses can provide when one is not aligned with God's will.

on the road that goes down to Silla
The mention of "the road that goes down to Silla" provides a geographical context, though the exact location of Silla is not definitively known. The road signifies a path or journey, often used metaphorically in Scripture to represent one's spiritual journey or life choices. The descent to Silla can symbolize Joash's spiritual decline and the downward trajectory of his reign. It is a poignant reminder of the importance of staying on the path of righteousness and the dangers of deviating from God's ways.

Persons / Places / Events
1. Joash (Jehoash)
King of Judah who initially did what was right in the eyes of the Lord under the guidance of Jehoiada the priest but later turned away from God.

2. Beth-millo
A location in Jerusalem, possibly a fortress or a significant structure, where Joash was assassinated.

3. Silla
A place mentioned in the context of Joash's assassination, indicating the route or area where the event occurred.

4. Conspiracy
The act of plotting against Joash by his own servants, leading to his assassination.

5. Servants
The individuals who conspired against and ultimately killed Joash, highlighting betrayal from within his own ranks.
Teaching Points
The Danger of Apostasy
Joash's life serves as a warning about the dangers of turning away from God after starting well. It is crucial to remain steadfast in faith throughout one's life.

The Influence of Godly Mentorship
Joash's early success was largely due to the influence of Jehoiada. This highlights the importance of surrounding oneself with godly mentors and advisors.

The Consequences of Betrayal
The conspiracy against Joash illustrates the destructive power of betrayal and the importance of integrity and loyalty in leadership.

The Importance of Finishing Well
Joash's failure to finish his reign faithfully reminds us of the importance of perseverance in our spiritual journey.

Trust in God, Not in Man
Joash's account underscores the need to place our ultimate trust in God rather than in human leaders, who can fail and fall.
Bible Study Questions
1. What lessons can we learn from Joash's initial faithfulness and later apostasy, and how can we apply these lessons to our own spiritual journey?

2. How does the role of Jehoiada in Joash's life illustrate the importance of godly mentorship, and who are the mentors in your life that help you stay faithful?

3. In what ways can betrayal from those close to us impact our lives, and how can we guard against such situations?

4. How does Joash's account encourage us to finish well in our faith, and what steps can we take to ensure we remain faithful to God throughout our lives?

5. Reflecting on Joash's reliance on human advisors, how can we ensure that our ultimate trust remains in God rather than in people? What other scriptures support this principle?
Connections to Other Scriptures
2 Chronicles 24
Provides a parallel account of Joash's reign, including his initial faithfulness and subsequent apostasy, offering a fuller picture of his life and reign.

2 Kings 11
Details the rise of Joash to the throne, including the role of Jehoiada the priest, which sets the stage for understanding his initial faithfulness.

Proverbs 29:2
Discusses the impact of righteous and wicked rulers on a nation, relevant to understanding the consequences of Joash's actions.

Psalm 146:3
Warns against putting trust in human leaders, which can be related to Joash's failure to remain faithful to God.
The History of JoashD. Thomas 2 Kings 12:1-21
Dark Days for JudahJ. Orr 2 Kings 12:17-21
The Last Days of Joash. He Began Well, But Ended BadlyC.H. Irwin 2 Kings 12:17-21
People
Ahaziah, Amaziah, Aram, David, Hazael, Jehoash, Jehoiada, Jehoram, Jehoshaphat, Jehozabad, Jehu, Joash, Jozabad, Shimeath, Shomer, Zibiah
Places
Beersheba, Gath, Jerusalem, Silla, Syria
Topics
Assassinated, Beth, Beth-millo, Conspiracy, Conspired, Death, Descent, Design, Goes, Joash, Jo'ash, Millo, Rise, Road, Rose, Secret, Servants, Silla, Slew, Smite, Smote, Struck
Dictionary of Bible Themes
2 Kings 12:20

     5040   murder

2 Kings 12:19-21

     5817   conspiracies

Library
Methodical Liberality
'4. And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the Lord, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the Lord, 5. Let the priests take it to them, every man of his acquaintance; and let them repair the breaches of the house, wheresoever any breach shall be found. 6. But it was so, that in the three and twentieth year
Alexander Maclaren—Expositions of Holy Scripture

Whether the Debt of Punishment Remains after the Guilt Has Been Forgiven through Penance?
Objection 1: It would seem that no debt of punishment remains after the guilt has been forgiven through Penance. For when the cause is removed, the effect is removed. But the guilt is the cause of the debt of punishment: since a man deserves to be punished because he has been guilty of a sin. Therefore when the sin has been forgiven, no debt of punishment can remain. Objection 2: Further, according to the Apostle (Rom. 5) the gift of Christ is more effective than the sin of Adam. Now, by sinning,
Saint Thomas Aquinas—Summa Theologica

Whether the Debt of Punishment Remains after Sin?
Objection 1: It would seem that there remains no debt of punishment after sin. For if the cause be removed the effect is removed. But sin is the cause of the debt of punishment. Therefore, when the sin is removed, the debt of punishment ceases also. Objection 2: Further, sin is removed by man returning to virtue. Now a virtuous man deserves, not punishment, but reward. Therefore, when sin is removed, the debt of punishment no longer remains. Objection 3: Further, "Punishments are a kind of medicine"
Saint Thomas Aquinas—Summa Theologica

Glad Givers and Faithful Workers
'And it came to pass after this, that Joash was minded to repair the house of the Lord. 5. And he gathered together the priests and the Levites, and said to them, go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not. 6. And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem
Alexander Maclaren—Expositions of Holy Scripture

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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