And Jehoash rested with his fathers and was buried in Samaria with the kings of Israel. And his son Jeroboam reigned in his place. And Jehoash restedThe phrase "rested" is a euphemism for death, often used in the Old Testament to denote the passing of a king. The Hebrew root word "שָׁכַב" (shakab) implies lying down or sleeping, suggesting a peaceful transition from life to death. This reflects the biblical view of death as a temporary state before the resurrection, aligning with the hope of eternal life in conservative Christian theology. with his fathers
This phrase indicates that Jehoash was buried in the family tomb, a common practice in ancient Israel. It signifies continuity and respect for one's ancestors, emphasizing the importance of family lineage and heritage. In a broader theological context, it underscores the biblical theme of generational blessings and the covenantal promises passed down through the family line. and was buried in Samaria
Samaria was the capital of the Northern Kingdom of Israel, established by King Omri. Archaeological findings in Samaria reveal its significance as a political and religious center. The burial of Jehoash in Samaria highlights the city's importance and the king's status. It also serves as a reminder of the divided kingdom, a result of Israel's disobedience, which conservative Christians view as a call to faithfulness and unity under God's covenant. with the kings of Israel
This phrase indicates that Jehoash was buried in the royal tombs, affirming his legitimacy and role as a king of Israel. It reflects the biblical principle of honoring those in authority, as established by God. The mention of "kings of Israel" also serves as a historical marker, situating Jehoash within the broader narrative of Israel's monarchy. And his son Jeroboam became king in his place
The succession of Jeroboam, known as Jeroboam II, marks a continuation of the dynastic line. The Hebrew word "מָלַךְ" (malak) for "became king" signifies the divine right and responsibility bestowed upon a ruler. Jeroboam II's reign is noted for its prosperity and expansion, yet it was also a time of moral and spiritual decline, as recorded by the prophets. This transition serves as a reminder of the biblical truth that leadership is both a privilege and a responsibility, calling for adherence to God's laws and principles. Persons / Places / Events 1. Jehoash (Joash)King of Israel who reigned in Samaria. His reign was marked by conflict with Judah and a partial restoration of Israel's borders. 2. SamariaThe capital city of the Northern Kingdom of Israel, where the kings of Israel were buried. 3. Jeroboam IISon of Jehoash, who succeeded him as king. His reign was noted for prosperity and expansion, though it was also marked by idolatry. 4. Rested with his fathersA phrase indicating Jehoash's death and burial, a common expression in the Hebrew Bible signifying the end of a king's reign. 5. Kings of IsraelRefers to the lineage of rulers in the Northern Kingdom, distinct from the kings of Judah. Teaching Points The Transience of Earthly PowerThe phrase "rested with his fathers" reminds us of the temporary nature of earthly power and leadership. No matter how powerful a king may be, his reign will end, and he will face the same fate as his predecessors. Legacy and InfluenceJehoash's legacy continued through his son Jeroboam II. Our actions and decisions can have lasting impacts on future generations, for better or worse. The Importance of Spiritual LeadershipDespite political success, Jeroboam II's reign was marked by spiritual failure. True leadership involves guiding people not only in prosperity but also in faithfulness to God. The Role of Burial PracticesThe burial of kings in Samaria signifies the importance of honoring leaders and maintaining historical continuity. It also reflects cultural practices and beliefs about death and the afterlife. Bible Study Questions 1. What does the phrase "rested with his fathers" teach us about the biblical view of death and legacy? 2. How does the transition of power from Jehoash to Jeroboam II illustrate the continuity and change in leadership? What can we learn from this about leadership transitions today? 3. In what ways does the prosperity during Jeroboam II's reign contrast with the spiritual state of Israel, and how can this inform our understanding of success? 4. How do burial practices in ancient Israel reflect their beliefs about life, death, and honor? How do these compare to modern practices? 5. Considering the prophetic critique in Amos, how can we ensure that our personal and communal prosperity aligns with spiritual and moral integrity? Connections to Other Scriptures 1 Kings 14:20Provides context for the phrase "rested with his fathers," used frequently in the accounts of the kings of Israel and Judah, indicating the continuity of leadership and the historical record of the monarchy. 2 Kings 13:13Mentions the death of Jehoash and his burial in Samaria, providing a parallel account that emphasizes the transition of power to Jeroboam II. Amos 6:1-7Offers a prophetic critique of the prosperity and complacency during Jeroboam II's reign, highlighting the spiritual and moral decline despite material success. 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 Buried, Fathers, Jehoash, Jeho'ash, Jeroboam, Jerobo'am, Kings, Lieth, Reign, Reigned, Rest, Rested, Samaria, Sama'ria, Slept, Stead, SucceededDictionary of Bible Themes 2 Kings 14:16 5535 sleep, and death 2 Kings 14:1-22 5366 king 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 14:16 NIV2 Kings 14:16 NLT2 Kings 14:16 ESV2 Kings 14:16 NASB2 Kings 14:16 KJV
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