Text -- 2 Kings 16:1-5 (NET)

Ahaz’s Reign over Judah

16:1 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 16:2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David. 16:3 He followed in the footsteps of the kings of Israel. He passed his son through the fire, a horrible sin practiced by the nations whom the Lord drove out from before the Israelites. 16:4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree. 16:5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. They besieged Ahaz, but were unable to conquer him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 16:3

By way of oblation, so as to be consumed for a burnt-offering, which was the practice of Heathens, and of some Israelites, in imitation of them.

Wesley: 2Ki 16:5

Because God of his own mere grace, undertook his protection, and disappointed the hopes of his enemies.

JFB: 2Ki 16:1-4

[See on 2Ch 28:1.] The character of this king's reign, the voluptuousness and religious degeneracy of all classes of the people, are graphically portrayed in the writings of Isaiah, who prophesied at that period. The great increase of worldly wealth and luxury in the reigns of Azariah and Jotham had introduced a host of corruptions, which, during his reign, and by the influence of Ahaz, bore fruit in the idolatrous practices of every kind which prevailed in all parts of the kingdom (see 2Ch 28:24).

JFB: 2Ki 16:3

This is descriptive of the early part of his reign, when, like the kings of Israel, he patronized the symbolic worship of God by images but he gradually went farther into gross idolatry (2Ch 28:2).

JFB: 2Ki 16:3

(2Ki 23:10). The hands of the idol Moloch being red hot, the children were passed through between them, which was considered a form of lustration. There is reason to believe that, in certain circumstances, the children were burnt to death (Psa 106:37). This was strongly prohibited in the law (Lev 18:21; Lev 20:2-5; Deu 18:10), although there is no evidence that it was practised in Israel till the time of Ahaz.

JFB: 2Ki 16:5

Notwithstanding their great efforts and military preparations, they failed to take it and, being disappointed, raised the siege and returned home (compare Isa 7:1).

Clarke: 2Ki 16:2

Twenty years old was Ahaz - Here is another considerable difficulty in the chronology. Ahaz was but twenty years old when he began to reign, and he died after he had reigned sixteen years; consequently his whole age amounted only to thirty-six years. But Hezekiah his son was twenty-five years old when he began to reign; and if this were so, then Ahaz must have been the father of Hezekiah when he was but eleven years of age! Some think that the twenty years mentioned here respect the beginning of the reign of Jotham, father of Ahaz; so that the passage should be thus translated: Ahaz was twenty years of age when his father began to reign; and consequently he was fifty-two years old when he died, seeing Jotham reigned sixteen years: and therefore Hezekiah was born when his father was twenty-seven years of age. This however is a violent solution, and worthy of little credit. It is better to return to the text as it stands, and allow that Ahaz might be only eleven or twelve years old when he had Hezekiah: this is not at all impossible; as we know that the youth of both sexes in the eastern countries are marriageable at ten or twelve years of age, and are frequently betrothed when they are but nine. I know a woman, an East Indian, who had the second of her two first children when she was only fourteen years of age, and must have had the first when between eleven and twelve. I hold it therefore quite a possible case that Ahaz might have had a son born to him when he was but eleven or twelve years old.

Clarke: 2Ki 16:3

Made his son to pass through the fire - On this passage I beg leave to refer the reader to my notes on Lev 18:21; Lev 20:2, Lev 20:14, where the subject is considered at large.

Clarke: 2Ki 16:5

But could not overcome him - It is likely that this was the time when Isaiah was sent to console Ahaz; (see Isa 7:1); and predicted the death both of Rezin and Pekah, his enemies.

Defender: 2Ki 16:3

Among all "the abominations of the heathen," the worst was probably child sacrifice, and it might seem incredible that even the chosen people of God, led by a Davidic king, could descend into such depths of pagan pantheism. Yet, all these practices: the high places, the tree worship, even child sacrifice, are reportedly being practiced again in certain New Age cults."

TSK: 2Ki 16:1

seventeenth : 2Ki 15:27-30, 2Ki 15:32, 2Ki 15:33

Ahaz : 2Ki 15:38; 2Ch 28:1-4; Isa 1:1, Isa 7:1; Hos 1:1; Mic 1:1

TSK: 2Ki 16:2

did not : 2Ki 14:3, 2Ki 15:3, 2Ki 15:34, 2Ki 18:3, 2Ki 22:2; 1Ki 3:14, 1Ki 9:4, 1Ki 11:4-8, 1Ki 15:3; 2Ch 17:3; 2Ch 29:2, 2Ch 34:2, 2Ch 34:3

TSK: 2Ki 16:3

he walked : 2Ki 8:18; 1Ki 12:28-30, 1Ki 16:31-33, 1Ki 21:25, 1Ki 21:26, 1Ki 22:52, 1Ki 22:53; 2Ch 22:3, 2Ch 28:2-4

made his son : 2Ki 17:17, 2Ki 23:10; Lev 18:21, Lev 20:2; Deu 12:31, Deu 18:10; 2Ch 33:6; Psa 106:37; Psa 106:38; Jer 32:35; Eze 16:21, Eze 20:26, Eze 20:31

according : 2Ki 21:2, 2Ki 21:11; Deu 12:31; 1Ki 14:24; 2Ch 33:2; Psa 106:35; Eze 16:47

TSK: 2Ki 16:4

on the hills : Deu 12:2; 1Ki 14:23; Isa 57:5-7, Isa 65:4, Isa 66:17; Jer 17:2; Eze 20:28, Eze 20:29

TSK: 2Ki 16:5

am 3262, bc 742

Rezin : 2Ki 15:37; 2Ch 28:5-15; Isa 7:1, Isa 7:2-9

but could not : 1Ki 11:36, 1Ki 15:4; Isa 7:4-6, Isa 7:14, Isa 8:6, Isa 8:9, Isa 8:10, Isa 9:6, Isa 9:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 16:3

Ahaz was the worst of all the kings of Judah. He imitated the worst of the Israelite kings - Ahab and Ahaziah - by a re-introduction of the Baal worship, which had been rooted out of Israel by Jehu and out of Judah by Jehoiada.

And made Iris son to pass through the fire - i. e. Ahaz adopted the Moloch worship of the Ammonites and Moabites 2Ki 3:27; Mic 6:7, and sacrificed at least one son, probably his firstborn, according to the horrid rites of those nations, and the Canaanite tribes Deu 12:31; Psa 106:37-38. Hereto, apparently, the Jews had been guiltless of this abomination. They had been warned against it by Moses (marginal reference; Deu 18:10); and if (as some think) they had practiced it in the wilderness Eze 20:26; Amo 5:26, the sin must have been rare and exceptional; from the date of their entrance into the promised land they had wholly put it away. Now, however, it became so frequent (compare 2Ki 17:17; 2Ki 21:6) as to meet with the strongest protest from Jeremiah and Ezekiel (Jer 7:31-32; Jer 19:2-6; Jer 32:35; Eze 16:20; Eze 20:26; Eze 23:37, etc.).

Barnes: 2Ki 16:4

He sacrificed ... - Other kings of Judah bad allowed their people to do so. Ahaz was the first, so far as we know, to countenance the practice by his own example.

Barnes: 2Ki 16:5

Rezin and Pekah, who had already begun their attacks upon Judaea in the reign of Jotham 2Ki 15:37, regarded the accession of a boy-king, only 16 years of age, as especially favorable to their projects, and proceeded without loss of time to carry them out. The earlier scenes of the war, omitted by the writer of Kings, are given at some length in 2Ch 28:5-15.

Poole: 2Ki 16:2

Twenty years old was Ahaz when he began to reign: of the difficulty hence arising, See Poole "2Ki 18:2" , to which it more properly belongs.

Poole: 2Ki 16:3

Made his son to pass through the fire either,

1. By way of lustration, to pass hastily through it, so as to be scorched, and, as it were, baptized with it. Or,

2. By way of oblation, so as to be utterly consumed, and offered for a burntoffering, which was the practice of heathens, and of some Israelites, in imitation of them; of which see 2Ki 21:6 Psa 105:35 Jer 7:31 ; which seems best to agree with 2Ch 28:3 , where it is said he burnt his children, i.e., some of them; first one, as is here noted; and afterwards others of them, as is there observed. Of these practices, see more on Lev 18:21 Deu 18:10 .

Poole: 2Ki 16:4

After the manner of the heathens: See Poole "Deu 12:2" ; See Poole "Jer 2:20" ; See Poole "Hos 4:13" .

Poole: 2Ki 16:5

Because God of his own mere grace undertook their protection, as he promised to do, and disappointed the hopes and design of their enemies; of which see on Isa 7 .

Haydock: 2Ki 16:2

When he, Joatham, "had begun," cœpisset. (Haydock) ---

Thus Junius evades the following difficulty. (Du Hamel) ---

Sixteen, consequently he died when he was 36 years old. As Ezechias was 25 when he came to the throne, Achab must have been a father at 11 (Calmet) or 12 year of age. (Bochart, Dissert. xxiii.) ---

St. Jerome asserts the same of Solomon, and observes, that "many things which seem incredible in Scripture, are nevertheless true." (ep. ad Vital.) He, with some others, has recourse to a miracle. Others suppose that Ezechias was an adopted son, or kinsman, or that the numbers are incorrect, &c. But we are assured by respectable authors, (Haydock) that people have children very soon in the hotter climates. Busbeque (Ep. 3.) says, in Colchis many are mothers at ten years of age; and to convince the incredulous, produce their infants "not much bigger than a large frog." Albert the Great says he knew one who had a child at 10, and Navarre (following Sanchez, Matthew vii. 2, 5. disp. 104.) was credibly informed that a similar fact was seen at Naples. Mandesle observes that this is common in India. He says one had lately a child at six year of age, which was there thought remarkable. St. Jerome mentions a boy who became a father at 10, and Sanchez relates that the same happened in Spain. A boy under 12 had a child by a girl of 10, in Provence. (Scaliger Elenc.) The Romans laws fix upon the age of 14 for males, and 12 for females' lawfully marrying; (Haydock) though many examples of people having children before that age are produced by Tiraqueau, 6. conn. 36. Yet physicians require 13 in males, and 14 years complete in females before they are capable of this effect. (Genebrard) St. Augustine (City of God xv. 11., and xvi. c. ultra[last chap.] and in psalm civ.) maintains that a person of 10 years of age is unfit for generation. (Calmet) ---

Malitia supplet ætatem. Achaz was a monster of wickedness. (Haydock) ---

In the first year of his reign, and in the fifth Olympiad, the Ephori were appointed at Sparta under Theopompus, nephew of Lycurgus. (Salien, the year before Christ 59.)

Haydock: 2Ki 16:3

Fire, to purify him (or them, Paralipomenon filios, all were treated thus. Haydock) according to the superstitions of the pagans: omnia purgat edax ignis. (Ovid, Fast.) (Theodoret, q. 16.) (Menochius) ---

Others believe that the child was burnt to death in honour of Moloch, and in imitation of the Chanaanites, Psalm cv. 37., and Deuteronomy xviii. 10. The Carthaginians were required by Gelon, king of Syracuse, to lay aside this most barbarous custom. (Phil. apoph.) Yet, "infants were publicly immolated to Saturn, in Africa, till the proconsulate of Tiberius, who ordered the priests to be exposed on those same trees which shaded their crimes, as on votive crosses. This the soldiers, my countrymen, who executed the proconsul's orders, can testify; and still the sacred crime is perpetrated in secret." (Tertullian, Apol. viii.) ---

How tenacious are people of old errors! (Haydock)

Haydock: 2Ki 16:5

Then. In punishment of such enormous crimes, God first delivered Achaz into the hands of Rasin, (2 Paralipomenon xxviii.; St. Jerome, in Isaias vii.) and afterwards Phacee destroyed 120,000 in one battle, and took 200,000 prisoners, whom the prophet Oded persuaded him to release, 2 Paralipomenon xxviii. 8, 11. Salien (the year before Christ 759.) observes that the two kings then joined their forces , and besieged Jerusalem the following year, but to no purpose. (Haydock) ---

Isaias was sent before the siege to encourage Achaz, and to promise the miraculous birth of the Messias, as a sign that he should be delivered: and to convince him of it the more, he foretold that the two kings should be destroyed before his own son should be able to say father, Isaias vii. 8., &c. Yet as Achaz did not still amend his life, God sent the same kings the following year (the year of the world 3263.) to lay waste the country. (Calmet)

Gill: 2Ki 16:1

In the seventeenth year of Pekah the son of Remaliah Ahaz the son of Jotham king of Judah began to reign. Jotham began to reign in the second of Pekah, and he reigned sixteen years, and therefore his last year would fall in the eighteenth of Pekah; but as his first year might be at the beginning of the second of Pekah, his last was towards the end of the seventeenth of Pekah's, as here; see 2Ki 15:32.

Gill: 2Ki 16:2

Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem,.... The same number of years his father did:

and did not that which was right in the sight of the Lord God, like David his father; his more remote progenitor, nor even like his more immediate father, from whom he received such good instructions, and of whom he had so good an example; but grace is neither propagated by blood, nor obtained through the force of education.

Gill: 2Ki 16:3

But he walked in the way of the kings of Israel..... Worshipping the calves as they did; which, as it was contrary to the religious sentiments in which he was educated, so against his political interest, which was the only, or at least the principal thing, which swayed with the kings of Israel to continue that idolatry:

yea, and made his son to pass through the fire; between two fires to Molech, by way of lustration; which might be true of Hezekiah his son, and others of his sons, for he had more he burnt with fire, as appears from 2Ch 28:3, both ways were used in that sort of idolatry; see Gill on Lev 18:21,

according to the abominations of the heathen, whom the Lord cast out from before the children of Israel; the old Canaanites; so the Carthaginians, a colony of the Phoenicians, used in time of calamity to offer human sacrifices, and even their children, to appease their deities ^l. Theodoret says, he had seen in some cities, in his time, piles kindled once a year, over which not only boys, but men, would leap, and infants were carried by their mothers through the flames; which seemed to be an expiation or purgation, and which he takes to be the same with the sin of Ahaz.

Gill: 2Ki 16:4

And he sacrificed and burnt incense in the high places, and on the hills,.... Which none of the kings of Judah before him ever did; for though they connived at this practice in the people, they never encouraged it by their own example; and very probably he offered sacrifices there to idols, see 2Ch 28:25 whereas the people sacrificed to the true God, though at a wrong place:

and under every green tree; and which is never said of the people, and seems to confirm it, that Ahaz sacrificed to other gods, since the Heathens used to place idols under green trees, and worship them, whom the Jews imitated, Jer 2:2.

Gill: 2Ki 16:5

Then Rezin king of Syria, and Pekah son of Remaliah king of Israel, came up to Jerusalem to war,.... To fight with Ahaz, moved to it by the Lord, to chastise Ahaz for his idolatry, 2Ki 15:37.

but could not overcome him; so as to take Jerusalem, and set up another king there, as their scheme was, Isa 7:5 though they had both at other times got great advantages over him, and slew many of his people, and carried them captive, see 2Ch 28:5.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 16:2

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn Heb “and he did not do what was proper in the eyes of the Lord his God, like David his father.”

NET Notes: 2Ki 16:3

¹ tn Heb “he walked in the way of.”

² sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

³ tn Heb “like the abominable practices of the nations.”

NET Notes: 2Ki 16:5

¹ tn Heb “went up to Jerusalem for battle.”

² tn That is, Jerusalem, Ahaz’s capital city.

³ tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.

Geneva Bible: 2Ki 16:1

In the seventeenth year of Pekah the son of Remaliah ^{( a )} Ahaz the son of Jotham king of Judah began to reign.

^{( a )} This was a wicked son of a godly father, as of him again came godly Hezekiah, and of him wicked Manasseh, save that God in the end showed him mercy. Thus we see how uncertain it is to depend on the dignity of our fathers.

Geneva Bible: 2Ki 16:3

But he walked in the way of the kings of Israel, yea, and made his son to ^{( b )} pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.

^{( b )} That is, offered him to Molech or made him pass between two fires, as the manner of the Gentiles was, (Lev 18:21; Deu 18:10).

Geneva Bible: 2Ki 16:5

Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome ^{( c )} [him].

^{( c )} For the Lord preserved the city and his people for the sake of his promise made to David.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 16:1-20

1 Ahaz's wicked reign.

5 Ahaz, assailed by Rezin and Pekah, hires Tiglath-pileser against them.

10 Ahaz, sending a pattern of an altar from Damascus to Urijah, diverts the brazen altar to his own devotions.

17 He spoils the temple.

19 Hezekiah succeeds him.

MHCC: 2Ki 16:1-9

Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to God. The sin was its own punishment. It is common for those who bring themselves into straits by one sin, to try to help themselves out by another.

Matthew Henry: 2Ki 16:1-4

We have here a general character of the reign of Ahaz. Few and evil were his days - few, for he died at thirty-six - evil, for we are here told, 1. That he did not that which was right like David (2Ki 16:2), that is, he had none of that concern and affection for the instituted service and worship of God for which David was celebrated. He had no love for the temple, made no conscience of his duty to God, nor had any regard to his law. Herein he was unlike David; it was his honour that he was of the house and lineage of David, and it was owing to God's ancient covenant with David that he was now upon the throne, which aggravated his wickedness; for he was a reproach to that honourable name and family, which therefore was really a reproach to him ( Degeneranti genus opprobrium - A good extraction is a disgrace to him who degenerates from it ), and though he enjoyed the benefit of David's piety he did not tread in the steps of it. 2. That he walked in the way of the kings of Israel (2Ki 16:3), who all worshipped the calves. He was not joined in any affinity with them, as Jehoram and Ahaziah were with the house of Ahab, but, ex mero motu - without any instigation, walked in their way. The kings of Israel pleaded policy and reasons of state for their idolatry, but Ahaz had no such pretence: in him it was the most unreasonable impolitic thing that could be. They were his enemies, and had proved enemies to themselves too by their idolatry; yet he walked in their way. 3. That he made his sons to pass through the fire, to the honour of his dunghill-deities. He burnt them, so it is expressly said of him (2Ch 28:3), burnt some of them, and perhaps made others of them (Hezekiah himself not excepted, though afterwards he was never the worse for it) to pass between two fires, or to be drawn through a flame, in token of their dedication to the idol. 4. That he did according to the abominations of the heathen whom the Lord had cast out. it was an instance of his great folly that he would be guided in his religion by those whom he saw fallen into the ditch before his eyes, and follow them; and it was an instance of his great impiety that he would conform to those usages which God had declared to be abominable to him, and set himself to write after the copy of those whom God had cast out, thus walking directly contrary to God. 5. That he sacrificed in the high places, 2Ki 16:4. If his father had but had zeal enough to take them away, the debauching of his sons might have been prevented; but those that connive at sin know not what dangerous snares they lay for those that come after them. He forsook God's house, was weary of that place where, in his father's time, he had often been detained before the Lord, and performed his devotions on high hills, where he had a better prospect, and under green trees, where he had a more pleasant shade. It was a religion little worth, which was guided by fancy, not by faith.

Matthew Henry: 2Ki 16:5-9

Here is, 1. The attempt of his confederate neighbours, the kings of Syria and Israel, upon him. They thought to make themselves masters of Jerusalem, and to set a king of their own in it, Isa 7:6. In this they fell short, but the king of Syria recovered Elath, a considerable port upon the Red Sea, which Amaziah had taken from the Syrians, 2Ki 14:22. What can those keep that have lost their religion? Let them expect, thenceforward, to be always on the losing hand. 2. His project to get clear of them. Having forsaken God, he had neither courage nor strength to make head against his enemies, nor could he, with any boldness, ask help of God; but he made his court to the king of Assyria, and got him to come in for his relief. Those whose hearts condemn them will go any where in a day of distress rather than to God. Was it because there was not a God in Israel that he sent to the Assyrian for help? Was the rock of ages removed out of its place, that he stayed himself on this broken reed? The sin itself was its own punishment; for, though it is true that he gained his point (the king of Assyria hearkened to him, and, to serve his own turn, made a descent upon Damascus, whereby he gave a powerful diversion to the king of Syria, 2Ki 16:9, and obliged him to let fall his design against Ahaz, carrying the Syrians captive to Kir, as Amos had expressly foretold, Amo 1:5), yet, considering all, he made but a bad bargain; for, to compass this, (1.) He enslaved himself (2Ki 16:7): I am thy servant and thy son, that is, "I will be as dutiful and obedient to thee as to a master or father, if thou wilt but do me this good turn."Had he thus humbled himself to God, and implored his favour, he might have been delivered upon easier terms; he might have saved his money, and needed only to have parted with his sins. But, if the prodigal forsake his father's house, he soon becomes a slave to the worst of masters, Luk 15:15. (2.) He impoverished himself; for he took the silver and gold that were laid up in the treasury both of the temple and of the kingdom, and sent it to the king of Assyria, 2Ki 16:8. Both church and state must be squeezed and exhausted, to gratify this his new patron and guardian. I know not what authority he had thus to dispose of the public stock; but it is common for those that have brought themselves into straits by one sin to help themselves out by another; and those that have alienated themselves from God will make no difficulty of alienating any of his rights.

Keil-Delitzsch: 2Ki 16:1-4

2Ki 16:1-2

On the time mentioned, "in the seventeenth year of Pekah Ahaz became king"see at 2Ki 15:32. The datum "twenty years old"is a striking one, even if we compare with it 2Ki 18:2. As Ahaz reigned only sixteen years, and at his death his son Hezekiah became king at the age of twenty-five years (2Ki 18:2), Ahaz must have begotten him in the eleventh year of his age. It is true that in southern lands this is neither impossible nor unknown,

(Note: In the East they marry girls of nine or ten years of age to boys of twelve or thirteen (Volney, Reise , ii. p. 360). Among the Indians husbands of ten years of age and wives of eight are mentioned (Thevenot, Reisen , iii. pp. 100 and 165). In Abyssinia boys of twelve and even ten years old marry (Rüppell, Abessynien , ii. p. 59). Among the Jews in Tiberias, mothers of eleven years of age and fathers of thirteen are not uncommon (Burckh. Syrien , p. 570); and Lynch saw a wife there, who to all appearance was a mere child about ten years of age, who had been married two years already. In the epist. ad N. Carbonelli , from Hieronymi epist. ad Vitalem , 132, and in an ancient glossa, Bochart has also cited examples of one boy of ten years and another of nine, qui nutricem suam gravidavit , together with several other cases of a similar kind from later writers. Cf. Bocharti Opp. i. ( Geogr. sacr .) p. 920, ed. Lugd. 1692.)

but in the case of the kings of Judah it would be without analogy. The reading found in the lxx, Syr., and Arab. at 2Ch 28:1, and also in certain codd., viz., five and twenty instead of twenty, may therefore be a preferable one. According to this, Hezekiah, like Ahaz, was born in his father's sixteenth year.

2Ki 16:3-4

"Ahaz walked in the way of the kings of Israel,"to which there is added by way of explanation in 2Ch 28:2, "and also made molten images to the Baals."This refers, primarily, simply to the worship of Jehovah under the image of a calf, which they had invented; for this was the way in which all the kings of Israel walked. At the same time, in 2Ki 8:18 the same formula is so used of Joram king of Judah as to include the worship of Baal by the dynasty of Ahab. Consequently in the verse before us also the way of the kings of Israel includes the worship of Baal, which is especially mentioned in the Chronicles. - "He even made his son pass through the fire,"i.e., offered him in sacrifice to Moloch in the valley of Benhinnom (see at 2Ki 23:10), after the abominations of the nations, whom Jehovah had cast out before Israel. Instead of בּנו we have the plural בּנין in 2Ch 28:3, and in 2Ch 28:16 אשּׁוּר מלכי , kings of Asshur, instead of אשּׁוּר מלך , although only one, viz., Tiglath-pileser, is spoken of. This repeated use of the plural shows very plainly that it is to be understood rhetorically, as expressing the thought in the most general manner, since the number was of less importance than the fact.

(Note: The Greeks and Romans also use the plural instead of the singular in their rhetorical style of writing, especially when a father, a mother, or a son is spoken of. Cf. Cic. de prov. cons . xiv. 35: si ad jucundissimos liberos, si ad clarissimum generum redire properaret, where Julia, the only daughter of Caesar, and the wife of Pompey the Great, is referred to; and for other examples see Caspari, der Syr. Ephraimit. Krieg, p. 41.)

So far as the fact is concerned, we have here the first instance of an actual Moloch-sacrifice among the Israelites, i.e., of one performed by slaying and burning. For although the phrase בּאשׁ העביר or למּלך does not in itself denote the slaying and burning of the children as Moloch-sacrifices, but primarily affirms nothing more than the simple passing through fire, a kind of februation or baptism of fire (see at Lev 18:21); such passages as Eze 16:21 and Jer 7:31, where sacrificing in the valley of Benhinnom is called slaying and burning the children, show most distinctly that in the verse before us בּאשׁ העביר is to be taken as signifying actual sacrificing, i.e., the burning of the children slain in sacrifice to Moloch, and, as the emphatic וגם indicates, that this kind of idolatrous worship, which had never been heard of before in Judah and Israel, was introduced by Ahaz.

(Note: "If this idolatry had occurred among the Israelites before the time of Ahaz, its abominations would certainly not have been passed over by the biblical writers, who so frequently mention other forms of idolatry."These are the correct words of Movers ( Phöniz . i. p. 65), who only errs in the fact that on the one hand he supposes the origin of human sacrifices in the time of Ahaz to have been inwardly connected with the appearance of the Assyrians, and traces them to the acquaintance of the Israelites with the Assyrian fire-deities Adrammelech and Anammelech (2Ki 17:31), and on the other hand gives this explanation of the phrase, "cause to pass through the fire for Moloch,"which is used to denote the sacrificing of children: "the burning of children was regarded as a passage , whereby, after the separation of the impure and earthly dross of the body, the children attained to union with the deity"(p. 329). To this J. G. Müller has correctly replied (in Herzog's Cyclop .): "This mystic, pantheistic, moralizing view of human sacrifices is not the ancient and original view of genuine heathenism. It is no more the view of Hither Asia than the Mexican view (i.e., the one which lay at the foundation of the custom of the ancient Mexicans, of passing the new-born boy four times through the fire). The Phoenician myths, which Movers (p. 329) quotes in support of his view, refer to the offering of human sacrifices in worship, and the moral view is a later addition belonging to Hellenism. The sacrifices were rather given to the gods as food, as is evident from innumerable passages (compare the primitive religions of America), and they have no moral aim, but are intended to reward or bribe the gods with costly presents, either because of calamities that have already passed, or because of those that are anticipated with alarm; and, as Movers himself admits (p. 301), to make atonement for ceremonial sins, i.e., to follow smaller sacrifices by those of greater value.")

In the Chronicles, therefore העביר is correctly explained by ויּבער , "he burned;"though we cannot infer from this that העביר is always a mere conjecture for הבעיר , as Geiger does ( Urschrift u. Uebers, der Bibel , p. 305). The offering of his son for Moloch took place, in all probability, during the severe oppression of Ahaz by the Syrians, and was intended to appease the wrath of the gods, as was done by the king of the Moabites in similar circumstances (2Ki 3:27). - In 2Ki 16:4 the idolatry is described in the standing formulae as sacrificing upon high places and hills, etc., as in 1Ki 14:23. The temple-worship prescribed by the law could easily be continued along with this idolatry, since polytheism did not exclude the worship of Jehovah. It was not till the closing years of his reign that Ahaz went so far as to close the temple-hall, and thereby suspend the temple-worship (2Ch 28:24); in any case it was not till after the alterations described in 2Ki 16:11. as having been made in the temple.

Keil-Delitzsch: 2Ki 16:5-6

Of the war which the allied Syrians and Israelites waged upon Ahaz, only the principal fact is mentioned in 2Ki 16:5, namely, that the enemy marched to Jerusalem to war, but were not able to make war upon the city, i.e., to conquer it; and in 2Ki 16:6 we have a brief notice of the capture of the port of Elath by the Syrians. We find 2Ki 16:5 again, with very trifling alterations, in Isa 7:1 at the head of the prophecy, in which the prophet promises the king the help of God and predicts that the plans of his enemies will fail. According to this, the allied kings intended to take Judah, to dethrone Ahaz, and to install a vassal king, viz., the son of Tabeel. We learn still more concerning this war, which had already begun, according to 2Ki 15:37, in the closing years of Jotham, from 2Ch 28:5-15; namely, that the two kings inflicted great defeats upon Ahaz, and carried off many prisoners and a large amount of booty, but that the Israelites set their prisoners at liberty again, by the direction of the prophet Oded, and after feeding and clothing them, sent them back to their brethren. It is now generally admitted that these statements are not at variance with our account (as Ges., Winer, and others maintain), but can be easily reconciled with it, and simply serve to complete it.

(Note: Compare C. P. Caspari's article on the Syro-Ephraimitish war in the reigns of Jotham and Ahaz ( Univers. Progr. von Christiania, 1849), where the different views concerning the relation between the two accounts are fully discussed, and the objections to the credibility of the account given in the Chronicles most conclusively answered.)

The only questions in dispute are, whether the two accounts refer to two different campaigns, or merely to two different events in the same campaign, and whether the battles to which the Chronicles allude are to be placed before or after the siege of Jerusalem mentioned in our text. The first question cannot be absolutely decided, since there are no decisive arguments to be found in favour of either the one supposition or the other; and even "the one strong argument"which Caspari finds in Isa 7:6 against the idea of two campaigns is not conclusive. For if the design which the prophet there attributes to the allied kings, "we will make a breach in Judah,"i.e., storm his fortresses and his passes and conquer them, does obviously presuppose, that at the time when the enemy spake or thought in this manner, Judah was still standing uninjured and unconquered, and therefore the battles mentioned in 2Ch 28:5-6 cannot yet have been fought; it by no means follows from the connection between Isa 7:6 and Isa 7:1 (of the same chapter) that Isa 7:6 refers to plans which the enemy had only just formed at the time when Isaiah spoke (2Ki 7:4.). On the contrary, Isaiah is simply describing the plans which the enemy devised and pursued, and which they had no doubt formed from the very commencement of the war, and now that they were marching against Jerusalem, hoped to attain by the conquest of the capital. All that we can assume as certain is, that the war lasted longer than a year, since the invasion of Judah by these foes had already commenced before the death of Jotham, and that the greater battles (2Ch 28:5-6) were not fought till the time of Ahaz, and it was not till his reign that the enemy advanced to the siege of Jerusalem. - With regard to the second question, it cannot be at all doubtful that the battles mentioned preceded the advance of the enemy to the front of Jerusalem, and therefore our account merely mentions the last and principal event of the war, and that the enemy was compelled to retreat from Jerusalem by the fact that the king of Assyria, Tiglath-pileser, whom Ahaz had called to his help, marched against Syria and compelled Rezin to hurry back to the defence of his kingdom. - It is more difficult to arrange in the account of the capture of Elath by the Syrians (2Ki 16:6) among the events of this war. The expression ההיא בּעת merely assigns it in a perfectly general manner to the period of the war. The supposition of Thenius, that it did not take place till after the siege of Jerusalem had been relinquished, and that Rezin, after the failure of his attempt to take Jerusalem, that he might not have come altogether in vain, marched away from Jerusalem round the southern point of the Dead Sea and conquered Elath, is impossible, because he would never have left his own kingdom in such a defenceless state to the advancing Assyrians. We must therefore place the taking of Elath by Rezin before his march against Jerusalem, though we still leave it undecided how Rezin conducted the war against Ahaz: whether by advancing along the country to the east of the Jordan, defeating the Judaeans there (2Ch 28:5), and then pressing forward to Elath and conquering that city, while Pekah made a simultaneous incursion into Judah from the north and smote Ahaz, so that it was not till after the conquest of Elath that Rezin entered the land from the south, and there joined Pekah for a common attack upon Jerusalem, as Caspari supposes; or whether by advancing into Judah along with Pekah at the very outset, and after he had defeated the army of Ahaz in a great battle, sending a detachment of his own army to Idumaea, to wrest that land from Judah and conquer Elath, while he marched with the rest of his forces in combination with Pekah against Jerusalem.

"Rezin brought Elath to Aram and drove the Jews out of Elath, and Aramaeans came to Elath and dwelt therein to this day." השׁיב does not mean "to lead back"here, but literally to turn, to bring to a person; for Elath had never belonged to Aram before this, but was an Edomitish city, so that even if we were to read אדום for ארם , השׁיב could not mean to bring back. But there is no ground whatever for altering לארם into לאדום (Cler., Mich., Ew., Then., and others), whereas the form ארם is at variance with such an alteration through the assumption of an exchange of r and d, because אדום is never written defective אדם except in Eze 25:14. There are also no sufficient reasons for altering וארומים into וארומים ( Keri ); ארומיּם is merely a Syriac form for ארמּים with the dull Syriac u -sound, several examples of which form occur in this very chapter, - e.g., הקּומים for הקּמים 2Ki 16:7, דּוּמשׂק for דּמּשׂק 2Ki 16:10, and אילות for אילת 2Ki 16:6, - whereas אדום , with additions, is only written plene twice in the ancient books, and that in the Chronicles, where the scriptio plena is generally preferred (2Ch 25:14 and 2Ch 28:17), but is always written defective ( אדמים ). Moreover the statement that " אדומים ( Edomites , not the Edomites) came thither,"etc., would be very inappropriate, since Edomites certainly lived in this Idumaean city in perfect security, even while it was under Judaean government. And there would be no sense in the expression "the Edomites dwelt there to this day,"since the Edomites remained in their own land to the time of the captivity. All this is applicable to Aramaeans alone. As soon as Rezin had conquered this important seaport town, it was a very natural thing to establish an Aramaean colony there, which obtained possession of the trade of the town, and remained there till the time when the annals of the kings were composed (for it is to this that the expression הזּה עד־היּום refers), even after the kingdom of Rezin had long been destroyed by the Assyrians, since Elath and the Aramaeans settled there were not affected by that blow.

(Note: If we only observe that ארומים has not the article, and therefore the words merely indicate the march of an Aramaean colony to Elath, it is evident that אדומים would be unsuitable; for when the יהודים had been driven from the city which the Syrians had conquered, it was certainly not some Edomites but the Edomites who took possession again. Hence Winer, Caspari, and others are quite right in deciding that ארומים is the only correct reading.)

As soon as the Edomites had been released by Rezin from the control of Judah, to which they had been brought back by Amaziah and Uzziah (2Ki 14:7, 2Ki 14:22), they began plundering Judah again (2Ch 28:17); and even the Philistines took possession of several cities in the lowland, to avenge themselves for the humiliation they had sustained at the hand of Uzziah (2Ch 28:18).

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 16:1-20

15. Ahaz's evil reign in Judah ch. 16

Ahaz reigned for 16 years (732-715 B.C.). Before that he was his father Jotham's coregent for four years (735-732 B.C.).¹⁰²

Constable: 2Ki 16:1-4

Ahaz's assessment 16:1-4

Pekah's seventeenth year (v. 1) was 735 B.C. Ahaz did not follow David's example of godliness (v. 2). Rather he followed the kings of Israel and those of his pagan neighbors and went so far as offering at least one of his sons as a human sacrifice (Lev. 18:21; Deut. 12:31; cf. 3:27).¹⁰³ These sacrificial rites took place near the confluence of the Hinnom and Kidron valleys at a place called Topheth. This place developed a reputation for wickedness and then filth because it became a constantly burning garbage heap. Jesus compared it to the place of eternal punishment (Gehenna; cf. Matt. 5:22, 29-30; 10:28; et al).

". . . desperate to solve his political problems, Judah's king becomes a dedicated polytheist in hopes that some god may deliver him from his trouble."¹⁰⁴

Constable: 2Ki 16:5-9

Ahaz's folly 16:5-9

Aram had captured Elath from Judah (v. 6; cf. 14:22). When Aram and Israel threatened to invade Judah, Ahaz did not seek Yahweh but Tiglath-Pileser for deliverance. Rather than putting himself under Yahweh's direction he appealed to the king of Assyria as his "servant" and his "son" (v. 7). This reflects a failure to see his role under God and God's role over Israel. Instead of making sacrifices to Yahweh he sent these to Tiglath-Pileser (v. 8).

Guzik: 2Ki 16:1-20

2 Kings 16 - The Compromise of Ahaz

A. A summary of the reign of Ahaz.

1. (1-2) The disobedience of Ahaz.

In the seventeenth year of Pekah the son of Remaliah, Ahaz the son of Jotham, king of Judah, began to reign. Ahaz was twenty years old when he became king, and he reigned sixteen years in Jerusalem; and he did not do what was right in the sight of the LORD his God, as his father David had done.

a. He did not do what was right in the sight of the LORD: This briefly describes the reign of perhaps the worst king of Judah. Whereas many previous kings fell short in some area or another (typically, allowing sacrifice on the high places), of Ahaz it is simply said that he did not do what was right in the sight of the LORD.

b. As his father David had done: Ahaz had plenty of good examples, both immediately in his father Jotham and historically in his ancestor David. Ahaz rejected these godly examples and walked in his own way.

2. (3-4) The idolatry of Ahaz.

But he walked in the way of the kings of Israel; indeed he made his son pass through the fire, according to the abominations of the nations whom the LORD had cast out from before the children of Israel. And he sacrificed and burned incense on the high places, on the hills, and under every green tree.

a. He walked in the way of the kings of Israel: Ahaz not only rejected the godly heritage of David, he embraced the ungodly ways of the kings of the northern kingdom of Israel. The southern kingdom of Judah had a mixture of godly and ungodly kings; the northern kingdom of Judah had only ungodly kings, and Ahaz followed their pattern.

i. "This is the first instance where Judah imitates Israel's apostasy." (Wiseman)

ii. Micah 7:2-7 is a good description of the depravity of the times of Ahaz and the reaction of the godly remnant to it.

b. Indeed, he made his son pass through the fire: This describes Ahaz's participation in the worship of Molech. The pagan god (or, demon, more accurately) Molech was worshipped by heating a metal statue representing the god until it was red hot, then placing a living infant on the outstretched hands of the statue, while beating drums drowned out the screams of the child until it burned to death.

i. In Leviticus 20:1-5, God pronounced the death sentence against all who worshipped Molech, saying: I will set My face against that man, and will cut him off from his people, because he has given some of his descendants to Molech, to defile My sanctuary and profane My holy name (Leviticus 20:3).

ii. Sadly, even a man as great as Solomon at least sanctioned the worship of Molech and built a temple to this idol (1 Kings 11:7). One of the great crimes of the northern tribes of Israel was their worship of Molech, leading to the Assyrian captivity (2 Kings 17:17). King Manasseh of Judah gave his son to Molech (2 Kings 21:6). Up to the days of King Josiah of Judah, Molech worship continued, because he destroyed a place of worship to that idol (2 Kings 23:10).

c. According to the abominations of the nations whom the LORD had cast out from before the children of Israel: The Canaanite nations that occupied Canaan before the time of Joshua also practiced this terrible form of human and child sacrifice. God would bring judgment upon Judah for their continued practice of these sins.

i. This reminds us that the war against the Canaanites in the Book of Joshua - as terrible and complete as it was - it was not a racial war. God's judgment did not come upon the Canaanites through the armies of Israel because of their race, but because of their sin. If Israel insisted in walking in the same sins, God would bring similar judgment upon them.

B. Ahaz makes Judah a subject nation to Assyria.

1. (5-6) The attack of the Israeli-Syrian confederation.

Then Rezin king of Syria and Pekah the son of Remaliah, king of Israel, came up to Jerusalem to make war; and they besieged Ahaz but could not overcome him. At that time Rezin king of Syria captured Elath for Syria, and drove the men of Judah from Elath. Then the Edomites went to Elath, and dwell there to this day.

a. Then Rezin king of Syria and Pekah the son of Remaliah, king of Israel, came up to Jerusalem to make war: This was part of Pekah's anti-Assyria policy. He thought that with Judah defeated, Syria and Israel together could more effectively resist the resurgent power of the Assyrian Empire.

i. The Isaiah 7 passage makes it clear that the goal of this attack was to dethrone Ahaz and set up a Syrian king over Judah, a certain son of Tabeal (Isaiah 7:6).

ii. On the whole, Judah suffered terrible losses from this attack. King Ahaz lost 120,000 Judean soldiers and 200,000 civilian hostages in these battles with Israel and Syria (2 Chronicles 28:5-8). It was dark time for Judah, and it looked as if the dynasty of David would soon be extinguished, as so many dynasties in the northern kingdom of Israel had ended.

iii. When this great number of captives was taken to Samaria (the capital city of the northern kingdom of Israel), a strange and wonderful thing happened. A prophet named Oded rebuked the army managing the captives, and called on them to return them to Judah. These leaders in Israel responded, realizing that they had already offended the LORD and risked offending Him even further. So they clothed and fed the captives (who had before this been treated terribly), and returned them to Judah (2 Chronicles 28:8-15).

b. They besieged Ahaz but could not overcome him: The combined armies of Syria and Israel were strong enough to capture many cities of Judah, but not strong enough to defeat Jerusalem and overthrow the government of Ahaz.

i. The prophecy of Isaiah 7 - including the announcement of the Immanuel sign - came from Isaiah to King Ahaz during this joint Israel-Syrian invasion. As the following verses reveal, Ahaz refused to trust in the LORD and instead put his trust in the king of Assyria. Yet for the sake of David, God did not allow this disastrous attack on Judah to prevail. He would not allow this Satanic plot against the Messianic dynasty of David to succeed.

ii. The kings of Israel and Syria thought of themselves as burning torches, come to destroy Judah and the dynasty of David. God said they were just like burnt-out smoking sticks, who would not ultimately do much damage (Isaiah 7:4).

iii. Through Isaiah's message to Ahaz, he assured the wicked king - who did not really listen - "There should be a remnant left to return to the land; and the virgin should bear a son, so there should not fail a king upon the throne of David. The dynasty could never be destroyed, for of Immanuel's kingdom there shall be no end." (Knapp)

2. (7-9) Ahaz trusts in Assyria.

So Ahaz sent messengers to Tiglath-Pileser king of Assyria, saying, "I am your servant and your son. Come up and save me from the hand of the king of Syria and from the hand of the king of Israel, who rise up against me." And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasuries of the king's house, and sent it as a present to the king of Assyria. So the king of Assyria heeded him; for the king of Assyria went up against Damascus and took it, carried its people captive to Kir, and killed Rezin.

a. So Ahaz sent messengers to Tiglath-Pileser king of Assyria: Before Ahaz did this, Isaiah offered him a sign for assurance of God's help in the struggle against the combined armies of Israel and Syria (Isaiah 7:1-12). "This was a fair offer to a foul sinner" (Trapp), but Ahaz refused under the excuse of not wanting to test God, when instead he really wanted to trust in the king of Assyria.

b. I am your servant and your son. Come up and save me: Ahaz surrendered to one enemy in order to defeat another. He refused to trust in the God of Israel and instead submitted himself and his kingdom to an enemy of Israel.

i. "The address 'I am your servant and your son' clearly places Ahaz as the petitioning vassal and shows he was trusting in Assyria rather than in the LORD, against the advice of Isaiah (Isaiah 7:10-16; cf. Exodus 23:22)." (Wiseman)

c. Ahaz took the silver and gold that was found in the house of the LORD, and in the treasuries of the king's house, and sent it as a present to the king of Assyria: Essentially, Ahaz made Judah a subject kingdom to Assyria. Ahaz now took his orders from the Assyrian king, sacrificing the independence of the Kingdom of Judah.

i. We can only wonder what blessing might have come if Ahaz would have surrendered and sacrificed to the LORD with the same energy and whole heart that he surrendered to the Assyrian king.

ii. When anyone appeals to God saying, "I am your servant and your son. Come up and save me," then God answers. It is true that the Assyrian king answered and delivered Ahaz; but it was short-lived deliverance. He could have really secured his kingdom by surrendering and sacrificing to God in the same way.

iii. "How different was his great ancestor David! 'In my distress,' he says, 'I called upon the Lord, and cried unto my God' (Psalm 18:6). Even his wicked grandson Manasseh sought the Lord his God 'when he was in affliction.' But Ahaz seemed determined to fill up the measure of his sins." (Knapp)

C. Ahaz perverts worship at the temple.

1. (10-11) He has a heathen altar made and set up in the temple court

Now King Ahaz went to Damascus to meet Tiglath-Pileser king of Assyria, and saw an altar that was at Damascus; and King Ahaz sent to Urijah the priest the design of the altar and its pattern, according to all its workmanship. Then Urijah the priest built an altar according to all that King Ahaz had sent from Damascus. So Urijah the priest made it before King Ahaz came back from Damascus.

a. Now King Ahaz went to Damascus: It was unusual for the kings of Judah to make official visits to other kingdoms; they generally stayed within the borders of the Promised Land. Yet this was much more than a visit - this was an official act of submission from Ahaz unto Tiglath-Pileser, king of Assyria.

b. King Ahaz sent to Urijah the priest the design of the altar and its pattern: Using the plans sent from Ahaz, Urijah imitated the pagan altar at Damascus and had it ready by the time Ahaz returned from the Syrian capital. He did this both to please his new lord Tiglath-Pileser, and to incorporate the latest trends in altar design into the national worship of Judah.

i. 2 Chronicles 28:23 explains why King Ahaz was attracted to the worship he saw in Damascus: For he sacrificed to the gods of Damascus which had defeated him, saying, "Because the gods of the kings of Syria help them, I will sacrifice to them that they may help me." But they were the ruin of him and of all Israel.

ii. This explains why many churches today put their trust in the tools, techniques, and principles of worldly success: they think the gods of Damascus will give them victory. "This introduction of the altar of a heathen shrine into the holy temple of Jerusalem reminds us the many rights in modern religious observances which have been borrowed from paganism, and warns us that the Church has no right to go to the world for its methods and principles." (Meyer)

c. Then Urijah the priest built an altar: Of course, Ahaz bears the greater blame in this matter; but the high priest Urijah also bore significant blame in the replacement of the LORD's altar with this one of pagan design.

i. Curiously, Isaiah 8:1-2 calls Uriah the priest a "faithful witness." Apparently, he was a good and faithful man who later compromised. The corruption of King Ahaz spread to other leaders in Judah.

2. (12-20) Ahaz directs the renovation of the temple court, giving preference to the new altar.

And when the king came back from Damascus, the king saw the altar; and the king approached the altar and made offerings on it. So he burned his burnt offering and his grain offering; and he poured his drink offering and sprinkled the blood of his peace offerings on the altar. He also brought the bronze altar which was before the LORD, from the front of the temple; from between the new altar and the house of the LORD; and put it on the north side of the new altar. Then King Ahaz commanded Urijah the priest, saying, "On the great new altar burn the morning burnt offering, the evening grain offering, the king's burnt sacrifice, and his grain offering, with the burnt offering of all the people of the land, their grain offering, and their drink offerings; and sprinkle on it all the blood of the burnt offering and all the blood of the sacrifice. And the bronze altar shall be for me to inquire by." Thus did Urijah the priest, according to all that King Ahaz commanded. And King Ahaz cut off the panels of the carts, and removed the lavers from them; and he took down the Sea from the bronze oxen that were under it, and put it on a pavement of stones. Also he removed the Sabbath pavilion which they had built in the temple, and he removed the king's outer entrance from the house of the LORD, on account of the king of Assyria. Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah? So Ahaz rested with his fathers, and was buried with his fathers in the City of David. Then Hezekiah his son reigned in his place.

a. So he burned his burnt offering and his grain offering; and he poured his drink offering and sprinkled the blood of his peace offerings on the altar: Ahaz served as a priest at the altar of his own design. Since he created his own place of worship, it also made sense that he would disregard God's command that a king must not serve as a priest (Numbers 18:7).

i. Ahaz's grandfather Azariah (Uzziah) dared to enter the temple and serve God as a priest (2 Chronicles 26). Yet at least Azariah falsely worshipped the true God. Ahaz falsely worshipped a false god of his own creation. "Uzziah for so doing was smitten with leprosy; but Ahaz of a far worse disease, an incurable hardness of heart." (Trapp)

ii. "Ahaz wildly experimented, trying to inject the religion of Judah with new life. He seemed to be drawn to the most lurid elements in the pagan religions around him. Like the Athenians in Acts 17 who 'spent their time in nothing else but either to tell or to hear some new thing,' Ahaz was addicted to the lure of the sensational." (Dilday)

b. Thus did Urijah the priest, according to all that King Ahaz commanded: Urijah not only allowed Ahaz to do this; he participated in his evil and idolatrous plans. This was in dramatic contrast to the priests in the days of King Uzziah, who did all they could to restrain the madness of king (2 Chronicles 26:17-18).

i. Corrupt political leaders have almost always been able to find corrupt religious leaders to help them.

ii. Wiseman on the phrase, on account of the king of Assyria: "All these changes are said to have been made 'from before the face of the king of Assyria' (MT), perhaps 'because of' (RSV) the installation of an alien royal statue. Most interpret these actions as carried out by a vassal in deference to the king of Assyria, but that is not the only interpretation possible."

c. And King Ahaz cut off the panels of the carts, and removed the lavers . . . he removed the Sabbath pavilion . . . he removed the king's outer entrance: Ahaz could not bring in his pagan, corrupt innovations without also removing what had stood before at the temple. This was an ungodly exchange, taking away the good and putting in the bad - including the king's outer entrance built in the days of his father, King Jotham. Collectively, all these things served to discourage the worship of the true God at the temple of God.

i. During these changes, Ahaz shut down the operation of the temple and established small pagan altars all around Judah (2 Chronicles 28:24-25).

ii. "Ahaz's appropriation of the panels and bases from the sacred furniture does not seem to be for the purpose of sending a further gift to Tiglath-pileser but rather for deemphasizing their importance in the worship services. Perhaps he planned to reuse them in some other decorative way. At any rate death overtook him before his attention could be turned to them. They are mentioned among the several items that were carried away in the later Babylonian despoiling of Jerusalem (25:13-14; Jeremiah 27:19-20; 52:17-23)." (Patterson and Austel)

iii. "The plain brazen altar seems to have offended his aesthetic eye; so it was relegated to a place of relative obscurity on the north side of his own foreign substitute." (Knapp)

iv. We remember that all this took place at the temple Solomon built unto the LORD. The mere location did not make it true worship. Sometimes idols are worshipped at a house that was once dedicated to the true God.

v. "It would seem as though the light of truth were absolutely extinguished. It was not so, however, for it is likely that throughout the whole reigns of Jotham and Ahaz, Isaiah was uttering his message, and that during the reign of Ahaz Micah also was delivering the word of God." (Morgan)

d. Now the rest of the acts of Ahaz which he did: So ended the reign of perhaps the worst king of Judah. Micah - who prophesied during the reign of Ahaz - describes the man who works to successfully do evil with both hands (Micah 7:3). The idea is that the man pursues evil with all his effort, with both hands. He may very well have had King Ahaz in mind.

i. Yet in many ways, Ahaz is a warning to our generation. He could be considered a church leader from the 21 ^st Century in many ways.

· Based on his admiration of the altar of Damascus, we can say that Ahaz was a man with an artistic sense of style.

· Ahaz also seemed to be impressed with technology, apparently introducing the Babylonian innovation of the sundial to Jerusalem (2 Kings 20:11).

· He was in love with innovation and new things, and didn't hesitate to bring these innovations into worship.

· At the same time, he seemed to be a nice man. He did not have the persecuting spirit of his grandson Manasseh who persecuted the prophets and people of God (2 Kings 21:16).

· Ahaz had the advantage of many great prophets and messengers (such as Isaiah and Micah).

· Ahaz had the blessing of a great deliverance of God, when God spared Jerusalem and Judah from total defeat when the armies of Israel and Syria came against them.

· Ahaz had the influence of a godly father and a godly heritage from the line of David.

ii. The key was that Ahaz had no relationship with God. He was interested in spiritual things, and would even make great spiritual sacrifices (such as sacrificing his own sons to Molech). Yet he destroyed the link that his father Jotham made between the palace and the temple, and this was an illustration of his destroyed relationship with God. For Ahaz, it wasn't enough to have a spiritual interest and all the aforementioned advantages.

iii. Despite all this, he put his trust in himself and in man - instead of in the living God who reigns from heaven. Therefore his reign was a disaster, probably the worst among the kings of Judah. "He was possessed (Ahaz - possessor) of much that men admire and magnify to-day; but all this, without godliness, is of absolutely no worth." (Knapp)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 16 (Chapter Introduction)

Overview

2Ki 16:1, Ahaz’s wicked reign; 2Ki 16:5, Ahaz, assailed by Rezin and Pekah, hires Tiglath-pileser against them; 2Ki 16:10, Ahaz, sending a pattern of an altar from Damascus to Urijah, diverts the brazen altar to his own devotions; 2Ki 16:17, He spoils the temple; 2Ki 16:19, Hezekiah succeeds him.

Poole: 2 Kings 16 (Chapter Introduction)

KINGS CHAPTER 16

Ahaz’ s idolatry, 2Ki 16:1-4 . Rezin king of Syria, and Pekah king of Israel, war against him: he hireth Tiglath-pileser against them, 2Ki 16:5-9 . Ahaz goeth to Damascus to meet the king of Assyria; seeth an altar; the pattern whereof he sends to Urijah, who maketh one like it at Jerusalem: Ahaz sacrificeth on it, 2Ki 16:10-16 . He spoileth the temple: Hezekiah succeedeth him, 2Ki 16:17-20 .

In the seventeenth year of Pekah; of which See Poole "2Ki 15:30" .

MHCC: 2 Kings 16 (Chapter Introduction)

(2Ki 16:1-9) Ahaz, king of Judah, His wicked reign.

(2Ki 16:10-16) Ahaz takes a pattern from an idol's altar.

(2Ki 16:17-20) Ahaz spoils the temple.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 16 (Chapter Introduction)

This chapter is wholly taken up with the reign of Ahaz; and we have quite enough of it, unless it were better. He had a good father, and a better son, and yet was himself one of the worst of the kings of Judah. I. He was a notorious idolater (2Ki 16:1-4). II. With the treasures of the temple, as well as his own, he hired the king of Assyria to invade Syria and Israel (2Ki 16:5-9). III. He took pattern from an idol's altar which he saw at Damascus for a new altar in God's temple (2Ki 16:10-16). IV. He abused and embezzled the furniture of the temple (2Ki 16:17, 2Ki 16:18). And so his story ends (2Ki 16:19, 2Ki 16:20).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

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Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

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_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 16 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 16

This chapter contains the reign of Ahaz only, relates his idolatry, 2Ki 16:1 his hiring the king of Assyria with the treasure of the temple, and his own, to assist him against the kings of Israel and Syria, who besieged him, 2Ki 16:5, his seeing the altar of an idol at Damascus, the fashion of which he took, and ordered one like it to be built at Jerusalem, 2Ki 16:10, his defacing and removing some things in the temple, 2Ki 16:17, and the chapter is concluded with his death and burial, 2Ki 16:19.