But Jehoash king of Israel replied to Amaziah king of Judah: "A thistle in Lebanon sent a message to a cedar in Lebanon, saying, 'Give your daughter to my son in marriage.' Then a wild beast in Lebanon came along and trampled the thistle. But Jehoash king of Israel repliedThis phrase introduces Jehoash, the king of Israel, who is responding to Amaziah, the king of Judah. The historical context here is significant, as it reflects the divided kingdom period in Israel's history, where the nation was split into the northern kingdom (Israel) and the southern kingdom (Judah). Jehoash's response is not just a personal retort but a reflection of the political tensions and rivalries between these two kingdoms. The Hebrew root for "replied" (עָנָה, 'anah) often implies a response that is not just verbal but carries weight and authority, indicating that Jehoash's words are meant to convey a strong message. to Amaziah king of Judah
Amaziah, the king of Judah, is the recipient of Jehoash's message. Historically, Amaziah was known for his initial faithfulness to God but later fell into idolatry, which led to his downfall. The mention of Amaziah here sets the stage for understanding the dynamics between the two kings. The Hebrew name "Amaziah" (אֲמַצְיָה, 'Amatsyah) means "Yahweh is mighty," which is ironic given the context of his eventual defeat and the pride that led to this confrontation. saying, 'A thistle in Lebanon
The imagery of a "thistle" is significant. In the Hebrew context, a thistle (הַחוֹחַ, hachoach) is a lowly, insignificant plant, often associated with desolation and worthlessness. By using this metaphor, Jehoash is belittling Amaziah, suggesting that he is overstepping his bounds and acting beyond his status. The reference to "Lebanon" is also symbolic, as Lebanon was known for its majestic cedars, representing strength and grandeur. sent a message to a cedar in Lebanon
The "cedar" (הָאֶרֶז, ha'erez) is a symbol of strength, majesty, and durability in biblical literature. By contrasting the thistle with the cedar, Jehoash is emphasizing the disparity between the two kings, with himself as the mighty cedar and Amaziah as the insignificant thistle. This metaphor serves to highlight the arrogance and presumption of Amaziah's challenge. saying, 'Give your daughter to my son in marriage.'
This phrase is a metaphorical request for alliance or equality. In ancient Near Eastern culture, marriage alliances were common among royal families to secure peace and mutual benefit. However, Jehoash uses this imagery sarcastically, implying that Amaziah's request for confrontation or alliance is presumptuous and unwarranted. Then a wild beast in Lebanon passed by
The "wild beast" (חַיַּת הַשָּׂדֶה, chayat hasadeh) represents an uncontrollable force of nature, often used in scripture to symbolize chaos or divine judgment. In this context, it suggests that Amaziah's ambitions will be crushed by forces beyond his control, possibly alluding to the impending defeat he would face. and trampled the thistle
The act of trampling (וַתִּרְמֹס, vatirmos) signifies complete destruction and humiliation. This imagery serves as a prophetic warning to Amaziah about the consequences of his pride and overreach. The thistle, already insignificant, is further diminished by being trampled, symbolizing the inevitable downfall of those who act in arrogance against God's ordained order. Persons / Places / Events 1. Jehoash (Joash) King of IsraelThe king of the northern kingdom of Israel, who reigned during a time of conflict with Judah. He is known for his confrontation with Amaziah. 2. Amaziah King of JudahThe king of the southern kingdom of Judah, who sought to challenge Jehoash after a military victory over Edom. 3. LebanonA region known for its majestic cedars, used metaphorically in Jehoash's parable to illustrate the disparity between him and Amaziah. 4. Thistle and CedarMetaphorical elements used by Jehoash to convey the insignificance of Amaziah's challenge compared to his own strength and status. 5. Wild BeastRepresents the unforeseen consequences or dangers that can arise from pride and overconfidence. Teaching Points The Danger of PrideAmaziah's challenge to Jehoash serves as a cautionary tale about the dangers of pride and overestimating one's abilities. Pride can lead to unnecessary conflict and downfall. Understanding Our LimitationsThe metaphor of the thistle and cedar reminds us to recognize our limitations and not to overreach beyond what God has equipped us for. Seeking God's GuidanceBefore engaging in battles or challenges, it is crucial to seek God's guidance and wisdom, rather than acting out of ego or self-reliance. The Consequences of ConflictThe account illustrates how unnecessary conflicts can lead to destruction and loss, urging believers to pursue peace and reconciliation. Bible Study Questions 1. How does the metaphor of the thistle and cedar in 2 Kings 14:9 illustrate the relationship between pride and downfall? 2. In what ways can we apply the lesson of recognizing our limitations in our daily lives and decision-making? 3. How does the account of Amaziah and Jehoash compare to other biblical accounts of pride and humility, such as David and Goliath? 4. What steps can we take to ensure we are seeking God's guidance before making significant decisions or entering into conflicts? 5. How can we promote peace and reconciliation in situations where pride and conflict are prevalent, both in personal relationships and within the church community? Connections to Other Scriptures Proverbs 16:18This verse speaks to the theme of pride leading to destruction, which is evident in Amaziah's overconfidence. Isaiah 2:12-13These verses mention the cedars of Lebanon, symbolizing pride and loftiness, which God will humble. 1 Samuel 17The account of David and Goliath contrasts with this passage, showing how God can use the humble to overcome the mighty, unlike Amaziah's prideful approach. People Ahaziah, Amaziah, Amittai, Azariah, David, Edomites, Hepher, Jehoaddan, Jehoahaz, Jehoash, Jehu, Jeroboam, Joahaz, Joash, Jonah, Nebat, Zachariah, ZechariahPlaces Beth-shemesh, Corner Gate, Damascus, Edom, Elath, Ephraim Gate, Gath-hepher, Hamath, Israel, Jerusalem, Joktheel, Lachish, Lebanon, Lebo-hamath, Samaria, Sea of the Arabah, Sela, Syria, Valley of SaltTopics Along, Amaziah, Amazi'ah, Animal, Beast, Beasts, Bush, Cedar, Crushing, Daughter, Field, Jehoash, Jeho'ash, Judah, Lebanon, Marriage, Message, Pass, Passed, Replied, Saying, Thistle, Thorn, Thorn-bush, Thorn-tree, Trampled, Treadeth, Trod, Trode, Underfoot, Wife, Wild, WoodlandDictionary of Bible Themes 2 Kings 14:9 4424 cedar
4520 thorns 2 Kings 14:1-22 5366 king 2 Kings 14:7-14 7245 Judah, kingdom of 2 Kings 14:9-10 5438 parables
8804 pride, examples 2 Kings 14:9-15 5607 warfare, examples Library The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentThe Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible 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 Links 2 Kings 14:9 NIV2 Kings 14:9 NLT2 Kings 14:9 ESV2 Kings 14:9 NASB2 Kings 14:9 KJV
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