2 Kings 13:13
And Jehoash rested with his fathers, and Jeroboam succeeded him on the throne. Jehoash was buried in Samaria with the kings of Israel.
The Reigns of Jehoahaz and Joash, Kings of IsraelC.H. Irwin 2 Kings 13:1-13
The Death of ElishaD. Thomas 2 Kings 13:1-21
Defection2 Kings 13:2-13
Joash and ElishaJ. Orr 2 Kings 13:8-19

Jehoahaz reigned for seventeen years, and was succeeded by his son Jehoash, or Joash. In this reign, after a long interval, Elisha again appears.

I. ACCESSION OF JOASH. The change of rulers was in some respects a gain for Israel. Joash was a man of better disposition than his father, and under his reign the kingdom, which has been so sorely broken down, was again partially built up. But he still adhered to the cardinal sin of the nation - the calf-worship-so that of him also the formula has to be employed, "He did that which was evil in the sight of the Lord." That is, notwithstanding military successes, and some signs of respect for and attention to Elisha's monitions, things still remained on a fundamentally false basis in the kingdom. So Herod feared John the Baptist, and observed him, and, when he heard him, did many things, and heard him gladly, yet remained a bad man (Mark 6:20). God's judgment on men is not according to superficial characteristics, but according to the fundamental bent of their minds.


1. Elisha's sickness. Elisha by this time was a very old man. He was Elijah's attendant in the reign of Ahab; he was a prominent figure in the reigns of Ahaziah and Jehoram; he gave the commission to Jehu to overthrow the incurably corrupt dynasty of Ahab, and lived through the twenty-eight years of that king's reign; he witnessed the troubles of the reign of Jehoahaz, and was perhaps the means of that monarch being led to humble himself before God; now, in Joash's reign, he is still alive. From the time of Jehu's accession he seems to have taken little part in the political life of the nation; at least, no accounts of his activity remain to us. When the curtain again lifts he is lying on his deathbed. It was not to be with him as with Elijah. He must pay the common debt to nature, experience the infirmities of age, be smitten with sickness, and succumb to death. The longest and most useful life thus comes to its close. It is well when, on a deathbed, one can look back on a life which has been spent in the service of God.

2. The visit of Joash. To the bedside of the dying Elisha came the King of Israel, apparently drawn thereto by sincere reverence and respect for the aged prophet. He came to him, it is said, and wept, saying, "O my father, my father, the chariot of Israel, and the horsemen thereof!" This language speaks to former relations of intimacy and friendship between the king and prophet. Probably Elisha had been the counselor of his youth, and had guided and encouraged him in his duties as king. It is to be remembered also that the promised deliverance from the Syrians was not yet begun. The kingdom was still in humiliation and distress, and Joash may have felt as if, with the death of Elisha, the last spark of hope for the nation would be extinguished. We see how, in the hour of extremity, good men are felt, even by the ungodly, to be a tower of strength to the state. Their presence and prayers are its truest bulwark. The full extent of the loss sustained by their removal is only realized when they are taken away. We see also how possible it is to have great respect for God's servants, to appreciate their worth to the community, and to weep over and deeply regret their loss, and yet not do the things that they say. Joash shows fairly well in this narrative, but his conduct as a whole is stamped as "evil in the sight of the Lord."

III. THE ARROW OF DELIVERANCE. Once and again had mighty deliverances for Israel been announced through Elisha. The last was to be the greatest of all.

1. The pledge of deliverance. Raising himself up on his bed, prophetic fire gleaming in his eye, Elisha bade the young and stalwart king take his bow and arrows. Joash did as the prophet required, not yet understanding his meaning, but no doubt forecasting some encouraging message. Elisha then bade him put his hand upon his bow, and placing his own hands on the king's, told him further to open the window eastward, and shoot. This was done. Then the symbolic action was explained. That arrow he had shot into the air was the arrow of the Lord's deliverance, an arrow pledging deliverance from the yoke of Syria. It was shot eastwards, because the Syrian ravages were com-inertly from that quarter (2 Kings 10:32, 33). The action declares:

(1) That deliverance in trouble is from God only. As he alone can give it, so he is the true Source from which to seek it.

(2) God employs human agency in his deliverances. The bow and arrows were the symbols of the human instrumentality. Joash had to put his hands upon the bow. It was he who shot the arrow. It was he who was to smite the Syrians. Man has his part given him in all God's works of deliverance on earth.

(3) The human agent could only succeed as God strengthened him. Elisha put his hands upon Joash's, signifying that the power to gain the predicted victories came from God. His hands were to be "made strong by the hands of the mighty God of Jacob" (Genesis 49:24). It is on God's power we must always rely for victory. "Not unto us, O Lord, not unto us," etc (Psalm 115:1).

2. The victories in detail. The symbol was not yet complete. Joash's quiver was yet full, minus that one arrow, and the prophet bade him shoot other arrows, this time to the ground, as if smiting something down to it. Joash took his arrows and began to smite. He shot once, and twice, and thrice, then stayed. The prophet was wroth at this, and told him he should have gone on smiting, then would the Syrians have been wholly consumed, whereas now he would only gain three victories over them. These successive smitings, therefore, represented the victories in detail which Joash would gain over the Syrians. One is at a loss at first to see why the prophet should have dealt so severely, with the king for what may have been a perfectly natural mistake. But the stopping with the third arrow no doubt brought to light a certain weak line in Joash's character - a want of perseverance, a tendency to be satisfied with partial results, to stop short of the ultimate goal of effort. And one can see how that may have hindered his complete success over the Syrians. We learn:

(1) Very trivial actions often reveal a great deal of character.

(2) We often have not from God because we ask not. These shootings of the arrows were at once prayers for victories from God, and pledges of victories. Joash, as it were, asked for only three victories, and he only got three. Had he asked for more, he would have got more. Had Abraham not ceased pleading for Sodom when he did, he might have got a yet further extension of grace for that doomed city (Genesis 18:32, 33). It is never in God we are straitened in our prayers; it is only in ourselves.

(3) It displeases God that we do not ask more from him. His controversy with us is not that we ask too much, but that we do not ask enough. Joash missed the full blessing by stopping in his asking. - J.O.

And Jehoiada the priest took a chest.
This chapter takes us away from those confusions up in northern Palestine, which seemed to be getting a little overcrowded with murder and warfare and theft. There is a deep spiritual apathy in the city and the land everywhere. The people have still idolatrous practices; around on some of the hills there are altars and groves where decorous men and women would think it not nice to go. The worst of this terrible ungodliness is found in the greediness of the priests. Evidently they are self-seekers of the vile sort. They exhaust all the income of the sanctuary, slender as it is, in their own emoluments and perquisites. The king is inefficient, as should be expected; what could a little boy do? The temple is all out of repair; there are breaches in many parts of the building. A dull period of sixteen years has been slowly drifting along. The picture is not encouraging; but let us turn ourselves to the instruction it offers for us in these modern times. The force of the story will come out in a series of observations.

I. SOMETIMES RELIGIOUS DEPRESSION SHOWS ITSELF IN MATERIAL DILAPIDATIONS. Everything is running behind-hand in the public spirit of the town, the city, or the congregation.

1. It is a bad sign when the church edifice is going into ruinous condition. Can it be said that the zeal of the Lord is eating any one up there?

2. It is a worse sign when the income of any congregation has begun to fail. In the story here, somebody must have pushed up that little seven-year-old king Jehoash to try to collect some money, for he issued a call almost at once for help to put the temple under repair. But it all came to nothing; the house of the Lord continued to discourage and chill the devotions far more than to awake them, because it was so forlorn and unclean.

3. It is a worse sign still when the minister and the employees exhaust the funds in their own uses and luxuries. That was the trouble during those sad sixteen years of Jehoash's infancy. Money went in, but the priests swallowed it up.

4. It is the worst sign of all when the people's heart is unmoved; when everybody knows and nobody cares about the cheerlessness of the facts or the prospects.


1. In this case, it was the young king and the people who did the work, though the high-priest organised the new movement, under royal direction. Let us look into the whole facts and philosophy of this uprising of the community there in Jerusalem. The religious and ordained officers in the congregation of the temple cheerfully arose to say, "Let anybody do this great and needed thing that can do it better than we can." They consented to receive none of the money, and they withdrew from ordering the repairs. In that historic hour there came first to light the earliest contribution-box used in the service of God. Was there ever anything imagined so rude or inartistic as an instrument of devotion?

2. But before you smile at the prosaic expedient, pause a moment to do simple justice to one of God's instruments of good. From that day the contribution-box has been an institution for the Church under the Old Testament and the New, probably as well known as any other in the range of our experience. It deserves now and then a decent eulogy. Its record is honourable and fair.(1) The contribution-box exhibits the wide reach of religious obligation. This one stood beside the altar.(2) The contribution-box kindles the fires of love and hope in the believer's heart. For it seems to say, "All are at work now, and all together; what are you doing for your Lord?"(3) The contribution-box keeps good and true men up to the exact end in view.(4) The contribution-box develops and commissions the most capable workers in the Lord's cause. When men have given hopeful hearts and open hands alike to the service of the Master, it is not necessary to guard them; they will surely deal faithfully.

III. SOMETIMES PIETY IS BROUGHT BACK TO ITS LEVEL UNDER A FRESH IMPULSE OF MATERIAL PROSPERITY. This is a reflection also that we might expect to be suggested by the history here.

1. The philosophy underlying such a conclusion is simple. We are all creatures of human build and constitutional weakness in relation to the practical world we live in. When the church is repulsive and the services dull, when the carpets are soiled with long using, when the prayer-circle is languishing; then, good friends, it is almost hopeless for even the best of saints to try and keep up his spirits.

2. The relief is close at hand.

3. The facts, which might be offered in illustration, are without limit.

(C. S. Robinson, D. D.).

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