◄ 2 Kings 14:6 ►
Yet he did not put the sons of the murderers to death, but acted according to what is written in the Book of the Law of Moses, where the LORD commanded: "Fathers must not be put to death for their children, and children must not be put to death for their fathers; each is to die for his own sin."
Study Bible
Yet he did not put the sons of the murderers to death
This phrase highlights a significant moment of adherence to the Mosaic Law, demonstrating a commitment to justice and righteousness. The Hebrew root for "put to death" (מוּת, "muth") is often used in the context of capital punishment, indicating the seriousness of the crime. The decision not to execute the sons of the murderers reflects a departure from the common ancient Near Eastern practice of familial retribution, emphasizing individual responsibility.

according to what is written in the Book of the Law of Moses
This phrase underscores the authority and centrality of the Mosaic Law in guiding the actions of the king. The "Book of the Law of Moses" refers to the Torah, particularly the Pentateuch, which contains the foundational legal and ethical instructions for Israel. This adherence to the written law signifies a return to covenantal faithfulness and a rejection of arbitrary justice.

where the LORD commanded
The use of "LORD" (יהוה, "Yahweh") signifies the covenantal name of God, emphasizing His authority and the divine origin of the law. The commandment is not merely a human legal code but a divine mandate, reflecting God's character and His desire for justice and mercy.

Fathers must not be put to death for their children, and children must not be put to death for their fathers
This phrase is a direct quotation from Deuteronomy 24:16, which establishes the principle of individual responsibility for sin. In the ancient world, collective punishment was common, but this commandment reflects a revolutionary approach to justice, rooted in the sanctity of individual life and accountability.

each is to die for his own sin
The emphasis on personal responsibility is a key theme in biblical theology. The Hebrew word for "sin" (חֵטְא, "chet") conveys the idea of missing the mark or falling short of God's standards. This principle of individual accountability is foundational to the biblical understanding of justice, highlighting the need for personal repentance and the hope of redemption through God's grace.

Persons / Places / Events
1. Amaziah
- The king of Judah who reigned after his father Joash. He is noted for his adherence to the Law of Moses in this instance.

2. The Murderers
- Refers to those who killed Amaziah's father, King Joash. Amaziah executed them but spared their children.

3. The Book of the Law of Moses
- The Torah, which contains the laws given by God to Moses, including the principle of individual responsibility for sin.

4. The LORD
- The covenant name of God, who gave the laws to Moses and commanded justice and righteousness.

5. Judah
- The southern kingdom of Israel, where Amaziah reigned as king.
Teaching Points
Principle of Individual Responsibility
The verse underscores the biblical principle that each person is accountable for their own actions. This is a foundational concept in both the Old and New Testaments.

Justice and Mercy
Amaziah's decision to spare the children of the murderers reflects a balance of justice and mercy, adhering to God's law rather than human vengeance.

Adherence to God's Law
Amaziah's actions demonstrate the importance of aligning decisions with God's Word, even when cultural or personal inclinations might suggest otherwise.

Generational Accountability
While individuals are responsible for their own sins, the verse also reminds us of the impact of our actions on future generations, urging us to live righteously.

Application in Modern Context
In today's world, this principle can be applied in legal systems, parenting, and personal relationships, emphasizing fairness and personal accountability.
Bible Study Questions
1. How does Amaziah's adherence to the Law of Moses in 2 Kings 14:6 challenge or affirm your understanding of justice?

2. In what ways can the principle of individual responsibility for sin be applied in your personal life and community?

3. How does the concept of justice in 2 Kings 14:6 compare to modern legal systems? Are there areas where they align or differ?

4. Reflect on a situation where you had to choose between personal vengeance and adherence to God's principles. What did you learn from that experience?

5. How can the teachings of 2 Kings 14:6 guide you in making decisions that impact future generations?
Connections to Other Scriptures
Deuteronomy 24:16
- This verse directly parallels 2 Kings 14:6, emphasizing the principle that individuals are responsible for their own sins.

Ezekiel 18:20
- Reinforces the concept of individual responsibility for sin, stating that the soul who sins is the one who will die.

Romans 14:12
- In the New Testament, Paul echoes the principle of personal accountability before God.

Galatians 6:5
- Paul speaks about each person carrying their own load, which aligns with the idea of personal responsibility.
Sermons
Amaziah Doing RightJ. Orr 2 Kings 14:1-7
Significant Facts in God's GovernmentD. Thomas 2 Kings 14:1-29
People
Ahaziah, Amaziah, Amittai, Azariah, David, Edomites, Hepher, Jehoaddan, Jehoahaz, Jehoash, Jehu, Jeroboam, Joahaz, Joash, Jonah, Nebat, Zachariah, Zechariah
Places
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 Salt
Topics
Accordance, Assassins, Book, Commanded, Death, Didn't, Die, Fathers, Law, Murderers, Saying, Sins, Sons, Written
Dictionary of Bible Themes
2 Kings 14:6

     1640   Book of the Law

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 Testament

The 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

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