So Jehoiakim paid the silver and gold to Pharaoh Neco, but to meet Pharaoh's demand he taxed the land and exacted the silver and the gold from the people, each according to his wealth. So Jehoiakim paidThe name Jehoiakim means "Yahweh raises up" in Hebrew, yet his actions often contradicted the divine purpose implied by his name. Jehoiakim's payment to Pharaoh Neco signifies a political submission and a failure to trust in God's provision and protection. Historically, this reflects the geopolitical reality of Judah being a vassal state under Egyptian control after the defeat of Josiah at Megiddo. the silver and gold Silver and gold were the primary forms of wealth and currency in the ancient Near East. Their mention here underscores the economic burden placed upon Judah. Biblically, silver and gold often symbolize material wealth and the temptation to rely on earthly riches rather than divine providence. to Pharaoh Pharaoh Neco was the ruler of Egypt during this period, and his influence over Judah highlights the shifting power dynamics in the region. Egypt's dominance over Judah was a result of the larger conflict between Egypt and Babylon, with Judah caught in the middle. This political subjugation serves as a reminder of the consequences of straying from God's covenant. but he taxed the land The act of taxing the land indicates Jehoiakim's imposition of a heavy burden on his people. This taxation was not just an economic measure but also a spiritual failing, as it demonstrated a reliance on human means rather than seeking God's guidance and provision. to meet Pharaoh’s demand The demand from Pharaoh Neco was a tribute, a common practice in ancient times where a weaker state paid a stronger one for protection or as a sign of submission. This demand reflects the loss of Judah's sovereignty and serves as a metaphor for the spiritual bondage that results from disobedience to God. He exacted the silver and gold from the people of the land The phrase "exacted" suggests a forceful or oppressive collection, indicating Jehoiakim's harsh rule. This action contrasts with the biblical ideal of a king who serves and protects his people, highlighting Jehoiakim's failure to lead righteously. each according to his wealth This phrase implies a graduated tax system, where individuals were taxed based on their ability to pay. While seemingly fair, it underscores the societal divisions and the burden placed on the populace, reflecting the broader theme of injustice and inequality that arises when leaders turn away from God's laws. to pay Pharaoh Neco The payment to Pharaoh Neco represents the tangible consequences of political alliances that are not rooted in faithfulness to God. It serves as a cautionary tale about the dangers of aligning with worldly powers at the expense of spiritual integrity. Persons / Places / Events 1. JehoiakimThe king of Judah who reigned from approximately 609 to 598 BC. He was placed on the throne by Pharaoh Necho and was known for his oppressive taxation to meet the demands of Egypt. 2. Pharaoh NechoThe Egyptian Pharaoh who exerted control over Judah during Jehoiakim's reign. He demanded tribute from Jehoiakim, which led to heavy taxation on the people of Judah. 3. JudahThe southern kingdom of Israel, which was under the influence of Egypt during Jehoiakim's reign. The people of Judah bore the burden of the heavy taxes imposed by Jehoiakim. 4. Silver and GoldThe tribute demanded by Pharaoh Necho, which Jehoiakim extracted from the people of Judah through taxation. 5. TaxationThe method used by Jehoiakim to collect the tribute for Pharaoh Necho, which was based on the wealth of each individual in Judah. Teaching Points The Consequences of Unrighteous LeadershipJehoiakim's reign exemplifies how unrighteous leadership can lead to the suffering of the people. Leaders are called to serve with justice and righteousness, reflecting God's character. The Burden of Sin and OppressionThe heavy taxation imposed on the people of Judah is a metaphor for the burden of sin and oppression. Believers are reminded of the freedom found in Christ, who lifts our burdens. The Importance of Trusting in God, Not AlliancesJehoiakim's reliance on Egypt rather than God serves as a warning against placing trust in worldly powers. Believers are encouraged to trust in God's sovereignty and provision. The Impact of Wealth and MaterialismThe taxation based on wealth highlights the dangers of materialism and the unequal distribution of resources. Christians are called to practice generosity and stewardship. Bible Study Questions 1. How does Jehoiakim's method of taxation reflect his priorities as a leader, and what can we learn about the importance of righteous leadership from this passage? 2. In what ways does Jehoiakim's reliance on Pharaoh Necho contrast with the biblical call to trust in God alone? How can we apply this lesson in our own lives? 3. How does the burden of taxation in 2 Kings 23:35 serve as a metaphor for the spiritual burdens we face today, and how does Christ offer relief from these burdens? 4. What parallels can be drawn between the oppression faced by the people of Judah under Jehoiakim and other instances of oppression in the Bible? How does God respond to such situations? 5. How can we, as Christians, ensure that our use of wealth aligns with biblical principles of generosity and stewardship, especially in light of the economic practices described in this passage? Connections to Other Scriptures 2 Chronicles 36:5-8This passage provides additional context about Jehoiakim's reign, his evil practices, and the consequences of his actions, including the eventual Babylonian captivity. Jeremiah 22:13-19Jeremiah prophesies against Jehoiakim, condemning his unjust practices and foretelling his downfall, highlighting the moral and spiritual failures of his leadership. Exodus 1:11The oppressive taxation and labor imposed by Jehoiakim can be compared to the forced labor of the Israelites in Egypt, illustrating a cycle of oppression. People Ahaz, Ammonites, Ashtoreth, Ben, Chemosh, Eliakim, Hamutal, Hilkiah, Jehoahaz, Jehoiakim, Jeremiah, Jeroboam, Joshua, Josiah, Manasseh, Melech, Milcom, Moabites, Molech, Nathan, Nathanmelech, Nebat, Pedaiah, Pharaoh, Pharaohnechoh, Sidonians, Sodomites, Solomon, Zebudah, ZidoniansPlaces Assyria, Beersheba, Bethel, Egypt, Euphrates River, Geba, Hamath, Jerusalem, Kidron, Libnah, Megiddo, Moab, Riblah, Rumah, Samaria, Topheth, Valley of HinnomTopics Assessments, Commandment, Demanded, Exacted, Gold, Jehoiakim, Money, Neco, Order, Paid, Pharaoh, Silver, Taxation, TaxedDictionary of Bible Themes 2 Kings 23:35 5577 taxation 5594 tribute 2 Kings 23:33-35 4333 gold Library Reformation Lessons Eversley. 1861. 2 Kings xxiii. 3, 4, 25, 26. "And the king stood by a pillar, and made a covenant before the Lord, to "walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out … Charles Kingsley—All Saints' Day and Other SermonsWhether the Old Law was Suitably Given at the Time of Moses? Objection 1: It would seem that the Old Law was not suitably given at the time of Moses. Because the Old Law disposed man for the salvation which was to come through Christ, as stated above ([2068]AA[2],3). But man needed this salutary remedy immediately after he had sinned. Therefore the Law should have been given immediately after sin. Objection 2: Further, the Old Law was given for the sanctification of those from whom Christ was to be born. Now the promise concerning the "seed, which is Christ" … Saint Thomas Aquinas—Summa Theologica Whether Christ Should have Been Born in Bethlehem? Objection 1: It would seem that Christ should not have been born in Bethlehem. For it is written (Is. 2:3): "The law shall come forth from Sion, and the Word of the Lord from Jerusalem." But Christ is truly the Word of God. Therefore He should have come into the world at Jerusalem. Objection 2: Further, it is said (Mat. 2:23) that it is written of Christ that "He shall be called a Nazarene"; which is taken from Is. 11:1: "A flower shall rise up out of his root"; for "Nazareth" is interpreted "a flower." … Saint Thomas Aquinas—Summa Theologica Whether Prophets Always Know the Things which they Prophesy? Objection 1: It would seem that the prophets always know the things which they prophesy. For, as Augustine says (Gen. ad lit. xii, 9), "those to whom signs were shown in spirit by means of the likenesses of bodily things, had not the gift of prophecy, unless the mind was brought into action, so that those signs were also understood by them." Now what is understood cannot be unknown. Therefore the prophet is not ignorant of what he prophesies. Objection 2: Further, the light of prophecy surpasses … Saint Thomas Aquinas—Summa Theologica Whether the Prophecy which is Accompanied by Intellective and Imaginative vision is More Excellent than that which is Accompanied by Intellective vision Alone? Objection 1: It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied by intellective vision alone. For Augustine says (Gen. ad lit. xii, 9): "He is less a prophet, who sees in spirit nothing but the signs representative of things, by means of the images of things corporeal: he is more a prophet, who is merely endowed with the understanding of these signs; but most of all is he a prophet, who excels in both ways," and this refers … Saint Thomas Aquinas—Summa Theologica The Fall of Solomon 'For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6. And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the … Alexander Maclaren—Expositions of Holy Scripture The Rediscovered Law and Its Effects 'And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord: and Hilkiah gave the book to Shaphan, and he read it. 9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. 10. And Shaphan the scribe shewed the king, saying, Hilkiah the … Alexander Maclaren—Expositions of Holy Scripture Entering the Covenant: with all the Heart "And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "And I will give them an heart to know Me, that I am the Lord; and they shall be My people, and I will be their God: for they shall turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13). … Andrew Murray—The Two Covenants How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin? That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as … John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Sins of Communities Noted and Punished. "Verily I say unto you, All these things shall come upon this generation." This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation! But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every … Andrew Lee et al—Sermons on Various Important Subjects The Whole Heart LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence … Andrew Murray—The Two Covenants 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 Josiah, a Pattern for the Ignorant. "Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings … John Henry Newman—Parochial and Plain Sermons, Vol. VIII 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 23:35 NIV2 Kings 23:35 NLT2 Kings 23:35 ESV2 Kings 23:35 NASB2 Kings 23:35 KJV
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