After the usual statement that Jeroboam "did evil in the sight of the Lord, and departed not from the sins of Jeroboam the son of Nebat, who made Israel to sin," we have some brief notices of his reign. Note -

I. THE REVIVED FORTUNES OF ISRAEL.

1. Jeroboam's successes in war. This able monarch continued the work of Joash. In fulfillment of the promise that God would give Israel a savior, Jeroboam was enabled to complete the recovery of the cities and territories of Israel from the Syrians. "He restored the coast of Israel from the entering in of Hamath unto the sea of the plain," that is, he extended the boundaries of the kingdom as widely as they had ever reached in the days of its greatest prosperity.

2. The cause of this - God's pity for Israel. This remarkable turn in the fortunes of Israel was strange when it is remembered that Jeroboam was not a man who had the fear of God before him. The explanation is that already given (2 Kings 13:23), the pity which God had for Israel, his desire to give it one more chance before blotting out its name, his respect for the covenant with the fathers, and, subordinately, his regard to the prayer of Jehoahaz (2 Kings 13:4, 5). If, as the result of this revival of the nation's fortunes, piety did not also revive, destruction would come all the more speedily. In raising up this powerful king to save Israel, we see God's faithfulness to his promise.

II. PROPHETIC ACTIVITY. We have allusion in the text to the prophetic activity of Jonah, the son of Amittai, the same who was sent to Nineveh, and we know that in this reign other prophets, notably Hosea and Amos, exercised their ministry. The writings of the latter prophets, show us how, amidst the sunshine of revived prosperity, the condition of the people did not improve, but grew more and more corrupt. But God's faithfulness and care and love for his people are shown in sending such prophets to warn them (cf. 2 Kings 17:13). What could exceed the tender pathos of a ministry like Hosea's, or the fidelity and earnestness of a testimony like that of Amos, who bearded the highest in the land to bear witness against them (Amos 7:10)? Yet the people would not hear, but attributed their prosperity to their idols, and worshipped them more than ever, while immorality, violence, and the loosening of all bonds between man and man abounded more and more (Hosea 4:1).

III. THE EVE OF COLLAPSE. Jeroboam died, and was succeeded by his son Zachariah. This was the fourth generation of the house of Jehu, and it will be seen that he reigned only six months. From this time Israel went rapidly to its ruin. The height of prosperity reached in the reign of Jeroboam was but the last flicker of the light before final extinction. A little over thirty years after Jeroboam's death - forty at most - the words of the prophets were fulfilled, and the kingdom of Israel was destroyed, and its people carried away by the Assyrian. - J.O.

This is, in few but comprehensive words, the character of Amaziah, king of Judah. The commendatory part of it is with the sacred chroniclers a sort of general expression for the obedience of Jewish princes, to the laws of God by Moses, especially to the preservation of the Jewish worship, and the proscription of idolatry in their dominions; and governing their kingdom by these laws, was doing right in His sight. Some monarchs have this commendation, qualified, or with a notice added, that it must be in their case understood with some considerable limitation or restriction. Thus it is said of King Jehoash, that he did that which was right before the Lord, while he remained under the direction of Jehoiada. Thus again, of Amaziah in our text, that he did that which was right, yet not like David his progenitor; or not with a perfect heart, with true sincerity and unreservedness of purpose. He was, at the best, of a mixed character; unsound in principle, and thus unstable in well-doing. It was the exhortation of Jehovah to the Jewish patriarch, that he should walk before Him and be perfect; or, as the word means, unfeigned and upright, in obedience to His commandments. Hezekiah pleads it in the extremity of his affliction, that he walked before Him with a perfect heart. And Asa's heart is said to have been perfect with Him, or devoted to Him, while he sat upon the throne of Judah. A deficiency, therefore, in soundness of religious principle and feeling is denoted by a heart not perfect with Him. It is so denoted m the case of Solomon, upon his falling off to idol worship; as, in this place, of that unfaithfulness of Amaziah which was manifest by his inconstancy of life.

1. The first thing which requires notice in the history of Amaziah, is his conduct in the punishment of those who slew his father, Joash. Amaziah's conduct in this instance received unqualified approval. He discharged with fortitude the duty of a prince, in bringing the criminals to justice; and as they were men of power and credit in the realm, it was attended with some danger; hut he avoided all indulgence of revenge, and was content with punishing the murderers alone, although, according to the practice of those times, he might have sacrificed their children also to his vengeance; and in this he had respect, we are informed, to the provision of that law of God, a law in those days greatly disregarded, which forbids that children should be punished for the crimes of their parents. It may always be considered a hopeful sign, when a regard is felt and manifested for the precepts of the word of God as opposed to common practice; and it is still more hopeful, if, in such a case, the influence of strong passions is on the side of custom, and prompts to the breach of God's commandments. The moderation of this young prince, on religious grounds, was a presumptive evidence that he was partly sincere, although but partly, as appeared soon after. And thus many who prove afterwards unsound, have, in early years and in important instances, perhaps given proof of some hopeful principles, and promises of a life of piety and true obedience to God. And the conclusion to be drawn from this fact is, that the promise thus held out by favourable beginnings, or on some particular occasion, is not to be too confidently trusted. The more mixed and chequered any character is found to be, the more doubtful the evidence of its Christian integrity.

2. The next incident on record of the conduct of this prince is one in which we have a glimpse of a wrong disposition even while he in act obeyed the command of God, and this is a point of some importance. Being engaged in a war against the Edomites, and having raised three hundred thousand men of his own kingdom for this purpose, he proceeded further to augment his force by hiring a large army of Israelites. That people, being at this time idolators, lay under the displeasure of God; and on this ground, when the expedition was about to march, a command was sent from Jehovah by a prophet to the king, enjoining him, as he expected the Divine protection, to dismiss these hired legions; for the Lord, said the messenger, is not among them. "But, if thou wilt go, do it, and be strong for battle. God shall make thee fall before the enemy." And here it was that feelings were betrayed which indicated Amaziah's weakness. A considerable sum was given in part of payment of these hired troops; and the first thought in his mind upon receiving such a message was the great loss to which his obedience would expose him. A mind truly devoted to the service of God would not have harboured such a thought; and much less would it have dared to urge such an objection in reply to the Divine command. This showed that worldly motives were of weight with him against religious principle: a disposition was evinced to weigh the loss or inconvenience with the clear duty of obeying. There was not that prompt decisive resolution which a heart upright before God would have conceived and taken on these circumstances. And although he did at length comply on being promised compensation, yet his hesitation in complying was at least an unfavourable symptom. He thus manifested that defect as well of soundness as of firmness of religious principle which led afterward to fatal errors. It will happen frequently that men who are but half sincere, give certain indications of this state of mind before they yield to temptation. There is inclination shewn, as in the instance now before us, to raise difficulties and to make objections; to indulge complaints and murmurings perhaps, rather than yield at once, and with the singleness of a devoted and an upright heart, to the authority of God in His commandments. "What will the consequences then be if I obey? Am I to lose the pains and cost I have been at in forming such a project; or some plan, suppose for profit, pleasure, or ambition, which must not be carried further? How is such and such a detriment to be repaired: or such and such an inconvenience to be avoided. How am I to be set free from the connections, or get rid of the engagements, I unhappily have formed for purposes which I am called on to abandon? On what plea, or with what credit, can I now recede, being committed as I am, in such a matter? How, in short, shall I escape embarrassing vexation, if I yield to God and to my conscience?" Such are frequently the feelings with which His precepts are obeyed by persons of the character before us. Nay, at last, perhaps, it is fear only which inclines the scale upon the side of duty. Amaziah, we are told, was threatened with defeat if he persisted in his project. Fear of the wrath of God will, indeed, very commonly remain when every trace of apparent love and obedience to Him has long ceased to be visible. They may, indeed, in a sense, do what is right as to the outward action; but not doing it from a real desire to conform to the will of God, their doing wrong may be expected speedily, nay, is but one step further in declension.

3. The next thing, accordingly, which stands on record of this prince is, that he sinned wantonly and greatly against God, by the introduction of idolatry among his subjects. It had pleased God to give him great success in an expedition into Edom. He had ample compensation for his hundred talents by his acquisition both of honour and of treasure in the contest. But instead of feeling so much the more obliged to serve and honour the great Power who gave him victory on this occasion, and pouring contempt upon those idols which were unable to protect their votaries, he adopted them for his gods, and put contempt upon Jehovah. For he brought the gods of Seir, says the inspired historian, and set them up as his gods; he bowed down before them and burnt incense to them, and built altars for them in his realms, as though it were to them, and not to the Almighty, that he owed his splendid triumphs. The offence was also the more daring on his part, because the king his father had fallen into this very transgression, and was punished for it. But his heart was by these circumstances "lifted up within him." He was now set free from all restraint. He felt himself above religious fears, and was resolved to do not that which was right in the sight of God, but that which was so in his own eyes. It is here to be observed how very easily a fatal turn of character takes place, when minds are in that doubtful undecided state which we have seen was that of Amaziah. But a little increase in the strength of his temptations; or a little more excitement of his passions; or a little wider opening of the door to sin; or but a little more encouragement from bad example; or a little stronger feeling of security, or ground for a presumption of impunity in sinning; and then those who had at the least till now been cautious; who had shewn some reverence for religion and for God, and been unwilling utterly to disregard his word, or to expose themselves to the certainty of his displeasure, may soon become the open violators of the laws; nay, the contemners both of His authority and honour. It Is thus that some, on entering the world, are found to break at once through the restraining influences of a moral and religious education. It is thus that others, having set out decently, and for a time maintained some appearance of godliness, are observed upon some prosperous change of circumstances, or it may be in the course of an advancing fortune, to reverse their life and habits, to neglect religions duties which they were once careful in discharging, to forsake the sanctuary and profane the Sabbath; to break off the intercourse with pious men, and to make light of sacred things; to indulge openly in sinful pleasures, to adopt without scruple the view and maxims of the world, which are subversive of religion; and to show in these and many other ways, that they have utterly cast off their fear of God and their regard to His commandments. Cases like these are very different from those in which good men are, by the violence, or the surprise, or importunity of a temptation, seen to fall occasionally into open sin against their honest and decided resolutions. There the cause is inadvertence, or supineness, or an infirmity, as St. Paul calls it, of the flesh; or a defeat, perhaps, such as the best men have sustained, after long struggling with temptation. Then, moreover, we see speedy recollection and repentance, and no settled change of life and habits such as this under consideration. But in this the heart is secretly disposed to all the sin which follows. There is no strong feeling or resolve against it.

4. There was one step more, and only one, which could aggravate the offences of this monarch. He had not yet openly defied the power of God, when by His prophet He remonstrated against false gods. But the next thing which we find in his unhappy history is, that he at length became so daring in impiety, as to insult and even threaten one of the prophets who was sent to him upon this very errand. "Why hast thou sought after the gods of Seir?" was the awakening demand on this occasion. And it might have been conceived that recollection of the past, and a consciousness of his extreme offence, would have produced some feelings of compunction in a mind which once appeared open to the influences of religion. But the answer was, "Art thou of the king's council?" Are affairs of state any concern of thine? or wilt thou prescribe what gods the king shall adore, or shall set up for worship in his realms? Be prudent and forbear. Why shouldest thou be smitten? which thou wilt be certainly, as he evidently designed to imply, if thou persistest to speak further of the matter. We see here how thoroughly all fear of God was conquered in the mind of Amaziah, and what hardness and insensibility may be induced by habits of sin, even where there were once hopeful appearances of piety. And was this the man who, in his early life, had been so scrupulous in the observance of God's statutes? To despise the message and insult the messengers of Heaven is an excess, on which many who still are great offenders might not venture. Many retain even in their worst wickedness such a degree of at least servile awe for religion as restrains them from such direct and positive affronts to it and its great Author. Though they are not conscientious in obeying His commands, they do not choose to brave His anger. Yet to such a fearful length may sinners go, even though once fearful of offending; nay, disposed to suffer loss rather than wilfully disobey Him. Let us then learn the danger of a heart "not perfect," not truly subdued to the faith of Christ and obedience to God.

(Christian Observer.)