Text -- 2 Kings 16:12-20 (NET)

16:12 When the king arrived back from Damascus and saw the altar, he approached it and offered a sacrifice on it. 16:13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 16:14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new altar. 16:15 King Ahaz ordered Uriah the priest, “On the large altar offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of Israel, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.” 16:16 So Uriah the priest did exactly as King Ahaz ordered. 16:17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea” down from the bronze bulls that supported it and put it on the pavement. 16:18 He also removed the Sabbath awning that had been built in the temple and the king’s outer entranceway, on account of the king of Assyria. 16:19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 16:20 Ahaz passed away and was buried with his ancestors in the city of David. His son Hezekiah replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 16:12

A sacrifice, and that not to God, but to the Syrian idols, to whom that altar was appropriated.

Wesley: 2Ki 16:13

For the Heathens; and Ahaz, in imitation of them, offered the same sorts of offerings to their false gods, which the Israelites did to the true.

Wesley: 2Ki 16:14

Of burnt offerings, made by Solomon, and placed there by God's appointment.

Wesley: 2Ki 16:14

His new altar was at first set below the brazen altar, and at a farther distance from the temple. This he took for a disparagement to his altar; and therefore impiously takes that away, and puts his in its place.

Wesley: 2Ki 16:14

So he put God's altar out of its place and use! A bolder stroke than the very worst of kings had hitherto given to religion.

Wesley: 2Ki 16:15

This new altar; which was greater than Solomon's.

Wesley: 2Ki 16:15

Whatsoever is offered to the true God, either in my name (for possibly he did not yet utterly forsake God, but worshipped idols with him) or on the behalf of the people, shall be offered on this new altar.

Wesley: 2Ki 16:15

That shall be reserved for my proper use, to enquire by; at which I may seek God, or enquire of his will, by sacrifices joined with prayer, when I shall see fit. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. But to overdo is to underdo. Our wisdom is, to do just what God has commanded.

Wesley: 2Ki 16:18

The form and use whereof is now unknown. It is generally understood of some building, either that where the priests after their weekly course was ended, abode until the next course came; which was done upon the sabbath - day: or that in which the guard of the temple kept their station; or that under which the king used to sit to hear God's word, and see the sacrifices; which is called, the covert of the sabbath, because the chief times in which the king used it for those ends, was the weekly sabbath, and other solemn days of feasting, or fasting (which all come under the name of sabbaths in the Old Testament) upon which the king used more solemnly, to present himself before the Lord, than at other times.

Wesley: 2Ki 16:18

By which the king used to go from his palace to the temple.

JFB: 2Ki 16:10-16

This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (2Ki 16:16). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (Exo 25:40; Exo 26:30; Exo 27:1; 1Ch 28:19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Isa 8:2).

JFB: 2Ki 16:17

It is thought that he did this to use the elaborate sculpture in adorning his palace.

JFB: 2Ki 16:18

The portico through which the priests entered the temple on the Sabbath.

JFB: 2Ki 16:18

A private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that, in case of a siege, he might secure the entrance of the temple from him.

Clarke: 2Ki 16:14

Put it on the north side - He seems to have intended to conform every thing in the Lord’ s house as much as possible to the idolatrous temples which he saw at Damascus, and to model the Divine worship in the same way: in a word to honor and worship the gods of Syria, and not the God of heaven. All the alterations specified here were in contempt of the true God. Thus he provoked to anger the Lord God of his fathers, 2Ch 28:25.

Clarke: 2Ki 16:18

And the covert for the Sabbath - There are a great number of conjectures concerning this covert, or, as it is in the Hebrew, the מוסך musach , of the Sabbath. As the word, and others derived from the same root, signify covering or booths, it is very likely that this means either a sort of canopy which was erected on the Sabbath days for the accommodation of the people who came to worship, and which Ahaz took away to discourage them from that worship; or a canopy under which the king and his family reposed themselves, and which he transported to some other place to accommodate the king of Assyria when he visited him. Jarchi supposes that it was a sort of covert way that the kings of Judah had to the temple, and Ahaz had it removed lest the king of Assyria, going by that way, and seeing the sacred vessels, should covet them. If that way had been open, he might have gone by it into the temple, and have seen the sacred vessels, and so have asked them from a man who was in no condition to refuse them, however unwilling he might be to give them up. The removing of this, whatever it was, whether throne or canopy, or covered way, cut off the communication between the king’ s house and the temple; and the king of Assyria would not attempt to go into that sacred place by that other passage to which the priests alone had access.

Clarke: 2Ki 16:20

Was buried with his fathers in the city of David - But it is expressly declared, 2Ch 28:27, that he was not buried in the sepulchres of the kings of Israel; and this was undoubtedly intended as a mark of degradation

His reign was disastrous and impious; and it was disastrous because it was impious. He had been a scourge, not a blessing, to his people. He had not only made illegal alterations in the temple, and in the mode of worship prescribed by the true God, but he had polluted all the cities of Judah with idolatry, and brought ruin upon the nation. On the whole, a worse king than himself had not as yet sat on the Jewish throne; and yet he had many advantages: he had for counsellor one of the greatest men ever produced in the Jewish nation, Isaiah the prophet; and God condescended to interpose especially for him when grievously straitened by the kings of Israel and Syria, both of whom were cut off according to the prediction of this prophet. But he would not lay it to heart, and therefore the wrath of God fell heavily upon him, and upon the stiff-necked and rebellious people whom he governed. He had sufficient warning and was without excuse. He would sin, and therefore he must suffer.

TSK: 2Ki 16:12

approached : 1Ki 13:1; 2Ch 26:16-19, 2Ch 28:23, 2Ch 28:25

offered thereon : Num 18:4-7

TSK: 2Ki 16:13

he burnt : Lev. 1:1-3:16

of his peace offerings : Heb. of the peace-offerings which were his

TSK: 2Ki 16:14

the brazen : Exo 40:6, Exo 40:29; 2Ch 1:5, 2Ch 4:1; Mat 23:35

the altar : 2Ki 16:10-12

TSK: 2Ki 16:15

the morning : 2Ki 3:20; Exo 29:39-41; Num 28:2-10; Dan 9:21, Dan 9:27, Dan 11:31, Dan 12:11

the king’ s burnt : Lev 4:13-26; 2Sa 6:17, 2Sa 6:18; 1Ki 3:4, 1Ki 8:64; 2Ch 7:4, 2Ch 7:5, 2Ch 29:21-24, 2Ch 29:32, 2Ch 29:35; Eze 46:4-7, Eze 46:12-14

for me to inquire by : 2Ki 18:4; Gen 44:5; 2Ch 33:6; Isa 2:6; Hos 4:12

TSK: 2Ki 16:16

2Ki 16:11; Act 4:19, Act 5:29; 1Th 2:4; Jud 1:11

TSK: 2Ki 16:17

am 3265, bc 739

cut off : 2Ch 28:24, 2Ch 29:19

borders : 1Ki 7:23, 1Ki 7:27-39; 2Ch 4:14

sea : 2Ki 25:13-16; 1Ki 7:23-26; 2Ch 4:15; Jer 52:20

TSK: 2Ki 16:18

the covert : There are a great number of conjectures concerning this covert; but it is probable that it was either, as Locke supposes, a sort of shelter or canopy erected for the people on the sabbath when the crowd was too great for the porch to contain them; or, as Dr. Geddes supposes, a seat, covered with a canopy, placed on an elevation, for the king and his court, when they attended public worship. 2Ki 11:5; 1Ki 10:5; Eze 46:2

TSK: 2Ki 16:19

am 3262-3278, bc 742-726, 2Ki 15:6, 2Ki 15:7, 2Ki 15:36, 2Ki 15:38, 2Ki 20:20, 2Ki 20:21; 1Ki 14:29

TSK: 2Ki 16:20

am 3278, bc 726

buried : 2Ki 21:18, 2Ki 21:26; 2Ch 28:27

Hezekiah : 2Ki 18:1; 1Ch 3:13; 2Ch 29:1; Isa 1:1; Hos 1:1; Mic 1:1; Mat 1:9, Ezekias

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 16:14

Hereto the "Brasen altar"(marginal reference) had, it would seem, occupied a position directly in front of the temple porch, which it exactly equalled in width. Now Ahaz removed it from this place, and gave the honorable position to his new altar, which he designed to supersede the old far all ordinary purposes 2Ki 16:15.

From between the altar ... - Urijah, having received no official directions, had placed the new altar in front of the old, between it and the eastern gate of the court. Ahaz consequently on his arrival found the brasen altar "between the (new) altar and the house of the Lord."

Barnes: 2Ki 16:15

The brasen altar shall be for me to inquire by - The bulk of modern commentators translate - "As for the Brasen altar, it will be for me to inquire (or consider) what I shall do with it."

Barnes: 2Ki 16:16

The writer condemns the obsequiousness of Urijah, whose conduct was the more inexcusable after the noble example of his predecessor Azariah 2Ch 26:17-20.

Barnes: 2Ki 16:17

See the marginal references. The acts recorded here, were probably not mere wanton acts of mutilation, but steps in the conversion of these sacred objects to other uses, as to the ornamentation of a palace or of an idol temple. The bases, the oxen, and the sea were not destroyed - they remained at Jerusalem until its final capture Jer 52:17, Jer 52:20. Probably they were restored to their original uses by Hezekiah 2Ch 29:19.

A pavement of stones - Probably a pavement made expressly, for the stones of the court seem to have been covered with a planking of cedar 1Ki 6:36; 1Ki 7:12.

Barnes: 2Ki 16:18

The covert ... in the house - A canopied seat in the temple for the king and his family when they attended public worship on the sabbath. It stood no doubt in the inner court of the temple.

The king’ s entry without - This would seem to have been a private passage by which the king crossed the outer court to the east gate of the inner court when he visited the temple Eze 46:1-2.

Turned he from the house of the Lord for the king of Assyria - This passage is very obscure. Some translate - "altered he in the house of the Lord, because of the kine of Assyria,"supposing the "covert"and the "passage"to have been of rich materials, and Ahaz to have taken them to eke out his "presents to the king of Assyria."Others render, "removed he into the house of the Lord from fear of the king of Assyria."

Barnes: 2Ki 16:19

The rest of the acts of Ahaz - Such as are described in Isa 7:10-13; 2Ch 28:23-25; 2Ch 29:3, 2Ch 29:7.

Poole: 2Ki 16:12

To wit, a sacrifice, and that not unto God, but unto the Syrian idols, as appears from 2Ch 28:23,24 , to whom that altar was appropriated. Whether he offered by himself, or by a priest, is not certain.

Poole: 2Ki 16:13

For the heathens, and Ahaz, in imitation of them, offered the same sorts of offerings to their false gods which the Israelites did to the true, the devil being noted to be God’ s ape in his worship.

Poole: 2Ki 16:14

The brazen altar of burnt-offerings made by Solomon, and placed there by God’ s appointment. Which was before the Lord, i.e. from before the Lord’ s house: See Poole "Lev 1:3" . From between the altar and the house of the Lord ; or rather, from between his altar , &c., or, that altar , &c. His new altar was at first set below the brazen altar, and at a further distance from the temple. This he took for a disparagement to his altar; and therefore most impiously and audaciously takes that away, and puts his in its place.

On the north side of the altar or, of that altar ; or, of his altar ; as before. So he put God’ s altar out of its place and use.

Poole: 2Ki 16:15

Upon the great altar i.e. this new altar; which was greater than Solomon’ s, either in quantity, or in his estimation. Whatsoever is offered to the true God, either in my name, (for possibly he did not yet utterly forsake God, but worshipped idols with him,) or on the behalf of the people, shall be offered upon this new altar; which he seems to prescribe not only to gratify his own humour, but also in design to discourage, and by degrees to extinguish, the worship of the true God; for he concluded that the worshippers of God would never be willing to offer their sacrifices upon his altar. The brazen altar shall be for me to inquire by ; that shall be reserved for my proper use, to inquire by, i.e. at which I may seek God, or his favour, or inquire of his will, to wit, by sacrifices joined with prayer, when I shall see fit. He saith only to seek , or to inquire ; not seek the Lord, or to inquire of the Lord as the phrase is more largely expressed elsewhere; but he would not vouchsafe to mention the name of the Lord, whom he had so grossly forsaken and despised.

Poole: 2Ki 16:16

Having once began to debauch his conscience, he could not now make an honourable retreat; and therefore proceeds to execute all the king’ s commands.

Poole: 2Ki 16:17

Which he did, either to express his contempt of them, or to render them inconvenient for the uses to which they had been designed; or to dispose of them, or of the brass of them, in some other place and way, as best suited with his fancy; or for the king of Assyria as it follows in the next verse.

Poole: 2Ki 16:18

The covert for the sabbath the form and use whereof is now unknown. It is generally understood of some building or covert; either that where the priests, after their weekly course was ended, abode until the next course came and relieved them, which was done upon the sabbath day; see 2Ki 11:5,7 ; or that in which the guard or watchmen of the temple kept their station; or that under which the king used to sit to hear God’ s word, and see the sacrifices; which is called the covert of the sabbath , because the chief times in which the king used it for those ends was the weekly sabbath, and other solemn days of feasting, or fasting, (which all come under the name of sabbaths in the Old Testament,) upon which the king used more certainly and solemnly to present himself before the Lord than at other times.

The king’ s entry without by which the king used to go from his palace to the temple: See Poole "1Ki 10:5,12" .

For the king of Assyria i.e. that he might ingratiate himself with the king of Assyria, by his public contempt and rejection of that religion which had been the only partition-wall between the kings of Judah and other kings; and which possibly the present king of Assyria did vehemently dislike and hate, and therefore required these things from Ahaz.

Haydock: 2Ki 16:12

And worshipped. Hebrew simply, "and the king approached to the altar, and offered on it ( 13 ) his holocaust and his meat (or flour) offering, and poured hid drink-offering, and the blood of his peace-offerings, upon the altar." (Haydock) ---

He dedicated it with all sorts of sacrifices, forbidding any other to be used in the temple. But shortly after he shut up the temple entirely, 2 Paralipomenon xxviii. 24., and xxix. 3. He offered sacrifice to idols upon this altar, (Abulensis) while the priests made use of the same altar to sacrifice the true God, (ver. 15.; Menochius) unlawfully.

Haydock: 2Ki 16:14

And from. Hebrew, "from between the new altar and the house of," &c. (Haydock) ---

Achaz had placed his altar before that of Solomon: but he afterwards removed the latter from the right-hand of the sanctuary, to a corner of the court, on the north side. (Calmet) ---

In the midst of his distress, he despised God; sacrificed to the gods of the Syrians, as more powerful and victorious than the Lord; pillaged the temple, which he shut up during the remainder of his reign, (Haydock) and erected altars for himself in all the corners of Jerusalem, 2 Paralipomenon xxviii. 24.

Haydock: 2Ki 16:15

Morning, as prescribed in the law, Exodus xxix. 38. ---

King's ordained for sin: (Leviticus iv. 22.) or instituted by Solomon, who left a fund. (Haydock) (2 Paralipomenon viii. 12.) (Menochius) ---

The law says nothing about the king's daily holocaust and sacrifice of flour. (Haydock) ---

But it probably was offered after the morning and evening sacrifices. This Achaz calls his own, (ver. 12.; Calmet) as he had not yet laid aside the practice. ---

Pleasure. Hebrew, "to inquire about." (Haydock) ---

I shall do what I think proper with it. (Menochius)

Haydock: 2Ki 16:17

Stone, all out of avarice, (Haydock) and contempt of the Lord, who chastized him. (Menochius) ---

He took away the plates of brass, c., from the doors, (Calmet) which Ezechias was forced to replace, (Haydock) afterwards to take down for the Assyrians, chap. xviii. 16. (Calmet)

Haydock: 2Ki 16:18

Musach. The covert, or pavilion, or tribune for the king. (Challoner) ---

Achaz would not have his ally to be in the court, but placed his throne in the temple. (Du Hamel) ---

Septuagint, "and the foundation of the chair he built in the house of the Lord." (Haydock) ---

Hebrew, "and the ( musac ) covert, or tribune of the sabbath, which they had built in the temple, and the king's entry without, the turned (Haydock) round (Menochius) from the temple, for the king of Assur." He despoiled these rich ornaments, to gratify the Assyrian. (Haydock) ---

Solomon had built a most magnificent tribune, 2 Paralipomenon vi. 13. See chap. xi. 6. The musach of Juda, was the pulpit; from which the law was read, Isaias xxii. 8. The king's tribune was near the eastern gate, which was only opened on the sabbath, Ezechiel xlvi. 1. Some believe that the musach was a large curtain, suspended over the court, to keep off the sun's beams. Eupolemus speaks of some very magnificent ones, (Eusebius, præp. ix. 34.) as does also Josephus; such as those which covered the Roman theatres. Others think it was a tent for the priests to take a little rest, or for the door-keepers, or a chest designed to receive the contributions for the repairs of the temple, or for the king to distribute his alms, or a covered throne for him to sit down on. (Calmet)

Haydock: 2Ki 16:19

Book. Hebrew, "in the chronicles;" or, "in the book of the annals." (Haydock)

Haydock: 2Ki 16:20

With them; but not in the same sepulchre, on account of his impiety, 2 Paralipomenon xxviii. 27. (Calmet) ---

In the 5th year of his reign, the Idumeans harassed the country, and in the 6th, the Philistines took several towns; (Salien) so that he fell a prey to enemies on all sides, and was memorable for nothing but impiety and disasters. (Haydock) ---

Rome was built, and Numa born, on the 21st of April, in the 9th year of Achaz, and the first of the 7th Olympiad. (Salien, the year before Christ 751.)

Gill: 2Ki 16:12

And when the king was come from Damascus, the king saw the altar,.... Looked at it, and liked it, being exactly according to the pattern he had sent:

and the king approached the altar, and offered thereon; either by a priest, or it may be in his own person, having no regard to the laws and appointments of God, and especially as his sacrifices were not offered to him, but to the gods of Damascus and Syria, 2Ch 28:23.

Gill: 2Ki 16:13

And he burnt his burnt offering, and his meat offering,.... Which went together according to the law of God, and was imitated by the Heathens:

and poured his drink offering; a libation of wine, as probably it was, like what they used according to the Levitical law:

and sprinkled the blood of his peace offerings upon the altar; as used according to the same law; for all sorts of sacrifices were offered by idolaters, as by the people of God, in imitation of them.

Gill: 2Ki 16:14

And he brought also the brasen altar which was before the Lord,.... That which Solomon made, 2Ch 4:1, which stood in the court by the door of the tabernacle of the congregation before the Lord, Lev 1:5 from the forefront of the house; the frontispiece of the temple, which was at the eastern gate of it:

from between the altar and the house of the Lord for it seems Urijah had placed the new altar behind the old one, more out of sight; the brasen altar standing between that and the eastern gate, or entrance into the temple; wherefore he removed the brasen altar, and put his new one in the room of it:

and put it; that is, the brasen altar of Solomon:

on the north side of the altar; of the new altar, at the right hand as they went into the temple; where it was as in a corner, in greater obscurity, and the new altar more in view as they came into the temple.

Gill: 2Ki 16:15

And King Ahaz commanded Urijah the priest, saying,.... Who was not to be commanded by the king in matters of worship, but to attend to the laws and institutions of God:

saying, upon the great altar; meaning the new one, which either was of a larger size than the altar of God, or was greater in the esteem of Ahaz:

burn the morning burnt offering, and the evening meat offering; the daily sacrifice, morning and evening:

and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; such as were offered up at any time on the account of the rulers of the land in particular, or of the whole congregation of Israel, see Lev 4:1

and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice; as it used to be sprinkled upon the altar of the Lord:

and the brasen altar shall be for me to inquire by; to search, inquire, and consider what was to be done with it; for altars were never inquired by as oracles; the meaning is, that it was never to be made use of but by him, and when he pleased.

Gill: 2Ki 16:16

Thus did Urijah the priest, according to all that King Ahaz commanded. Not only concerning the structure of the altar, but the sacrifices to be offered on it; like king like priest, both apostates and idolaters.

Gill: 2Ki 16:17

And King Ahaz cut off the borders of the bases, and removed the laver from off them,.... In the temple there were ten lavers for the priests to wash in, which are here meant, the singular being put for the plural; and these had bases of brass, on which they were set; and about these bases were borders, which had on them figures of various creatures, lions, oxen, and cherubim; and these Ahaz cut off, either to deface them, in contempt of them, or to convert the brass to other uses, as he might also the bases themselves, since he removed the lavers from off of them, see 1Ki 7:27.

and took down the sea from off the brasen oxen that were under it; the molten sea Solomon made, which he set upon twelve oxen made of brass; this Ahaz took down from thence, either to abate its magnificence, and render it despicable, or for the sake of the brass, of which the oxen were made, see 1Ki 7:23.

and put it upon a pavement of stones; not upon the floor of the temple, for that was of wood, fir, or cedar, but on rows of stones, placed instead of bases for it to stand upon.

Gill: 2Ki 16:18

And the covert for the sabbath that they had built in the house,.... Used on the sabbath day, either for the people to sit under to hear the law explained by the priests; or for the course of the priests to be in, that went out that day, to give way to the course that entered, which yet did not depart from the temple till evening; or rather for the king himself to sit under, while attending the temple service of that day, and might be the cover of the scaffold, 2Ch 6:13 and be very rich cloth of gold; and therefore he took it away for the king of Assyria, or to signify that he should not frequent the place any more: and hence it follows:

and the king's entry without, turned he from the house of the Lord; the way which led from the king's palace to it, he turned it a round about way, that it might not be discerned there was a way from the one to the other: and this he did

for the king of Assyria; to gratify him, that he might from hence conclude that he had wholly relinquished the worship of God in the temple, and should cleave to the gods of Damascus and Syria; or for fear of him, that he might not see the way into the temple, and take away the vessels; or find him, should he be obliged to hide himself there, when in danger by him.

Gill: 2Ki 16:19

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? Some others are written in the canonical book of Chronicles, 2Ch 28:1 and were, it is highly probable, in the annals of the kings of Judah, now lost.

Gill: 2Ki 16:20

And Ahaz slept with his fathers, and was buried with his fathers in the city of David,.... But not in the sepulchres of the kings of Israel, as David and Solomon, he being such a wicked prince, 2Ch 28:27.

and Hezekiah his son reigned in his stead; of whom much is said in the following part of this history.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 16:12

¹ tn Heb “and the king.”

² tn Heb “the altar.”

³ tn Or “ascended it.”

NET Notes: 2Ki 16:14

¹ tn The word “new” is added in the translation for clarification.

NET Notes: 2Ki 16:15

¹ tn That is, the newly constructed altar.

² tn Heb “for me to seek.” The precise meaning of בָּקַר (baqar), “seek,” is uncertain in this context. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 189.

NET Notes: 2Ki 16:16

¹ tn Heb “according to all which.”

NET Notes: 2Ki 16:17

¹ sn See the note at 1 Kgs 7:23.

² tn Heb “that [were] under it.”

NET Notes: 2Ki 16:18

¹ tn The precise meaning of the Hebrew term מוּסַךְ (musakh; Qere) / מִיסַךְ (misakh; Kethib) is uncertain. For discussion see HALOT 557 s.v. מוּסַךְ and M. Cogan and H. Tadmor, II Kings (AB), 189-90.

² tn Heb “that they built.”

³ sn It is doubtful that Tiglath-pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193.

NET Notes: 2Ki 16:19

¹ tn Heb “As for the rest of the events of Ahaz, and that which he did, are they not written on the scroll of the events of the days of the kings of Judah?”

NET Notes: 2Ki 16:20

¹ tn Heb “lay down with his fathers.”

Geneva Bible: 2Ki 16:12

And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered ^{( h )} thereon.

^{( h )} Either offerings for peace or prosperity, or thanksgiving as in (Lev 3:1) or else meaning the morning and evening offering, (Exo 29:38; Num 28:3) and thus he contemned the means and the altar which God had commanded by Solomon, to serve God after his own fantasy.

Geneva Bible: 2Ki 16:14

And he brought also the brasen altar, which [was] before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the ^{( i )} north side of the altar.

^{( i )} That is, at the right hand, as men went into the temple.

Geneva Bible: 2Ki 16:15

And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the ^{( k )} brasen altar shall be for me to enquire [by].

^{( k )} Here he establishes by commandment his own wicked proceedings, and abolishes the commandment and ordinance of God.

Geneva Bible: 2Ki 16:18

And the ^{( l )} covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD ^{( m )} for the king of Assyria.

^{( l )} Or tent, in which they lay on the sabbath, who had served their week in the temple and so departed home.

^{( m )} Either to flatter the king of Assyria, when he should thus see him change the ordinance of God or else that the temple might be a refuge for him if the king should suddenly assault his house.

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 16:10-16

God's altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of religion, is not easily extinguished; but except it be regulated by the word, and by the Spirit of God, it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods.

MHCC: 2Ki 16:17-20

Ahaz put contempt upon the sabbath, and thus opened a wide inlet to all manner of sin. This he did for the king of Assyria. When those who have had a ready passage to the house of the Lord, turn it another way to please their neighbours, they are going down-hill apace to ruin.

Matthew Henry: 2Ki 16:10-16

Though Ahaz had himself sacrificed in high places, on hills, and under every green tree (2Ki 16:4), yet God's altar had hitherto continued in its place and in use, and the king's burnt-offering and his meat-offering (2Ki 16:15) had been offered upon it by the priests that attended it; but here we have it taken away by wicked Ahaz, and another altar, an idolatrous one, put in the room of it - a bolder stroke than the worst of the kings had yet given to religion. We have here,

I. The model of this new altar, taken from one at Damascus, by the king himself, 2Ki 16:10. The king of Assyria having taken Damascus, thither Ahaz went, to congratulate him on his success, to return him thanks for the kindness he had done him by this expedition, and, as his servant and son, to receive his commands. Had he been faithful to his God, he would not have needed to crouch thus meanly to a foreign power. At Damascus, either while viewing the rarities of the place, or rather while joining with them in their devotions (for, when he was there, he thought it no harm to do as they did), he saw an altar that pleased his fancy extremely, not such a plain old-fashioned one as that which he had been trained up in attendance upon at Jerusalem, but curiously carved, it is likely, and adorned with image-work; there were many pretty things about it which he thought significant, surprising, very charming, and calculated to excite his devotion. Solomon had but a dull fancy, he thought, compared with the ingenious artist that made this altar. Nothing will serve him but he must have an altar just like this: a pattern of it must be taken immediately; he cannot stay till he returns himself, but sends it before him in all haste, with orders to Urijah the priest to get one made exactly according to this model and have it ready against he came home. The pattern God showed to Moses in the mount or to David by the Spirit was not comparable to this pattern sent from Damascus. The hearts of idolaters walked after their eyes, which are therefore said to go a whoring after their idols; but the true worshippers worship the true God by faith.

II. The making of it by Urijah the priests, 2Ki 16:11. This Urijah, it is likely, was the chief priest who at this time presided in the temple-service. To him Ahaz sent an intimation of his mind (for we read not of any express orders he gave him), to get an altar made by this pattern. And, without any dispute or objection, he put it in hand immediately, being perhaps as fond of it as the king was, at least being very willing to humour the king and desirous to curry favour with him. Perhaps he might have this excuse for gratifying the king herein, that, by this means, he might keep him to the temple at Jerusalem and prevent his totally deserting it for the high places and the groves. "Let us oblige him in this,"thinks Urijah, "and then he will bring all his sacrifices to us; for by this craft we get our living."But, whatever pretence he had, it was a most base wicked thing for him that was a priest, a chief priest, to make this altar, in compliance with an idolatrous prince, for hereby, 1. He prostituted his authority and profaned the crown of his priesthood, making himself a servant to the lusts of men. There is not a greater disgrace to the ministry than obsequiousness to such wicked commands as this was. 2. He betrayed his trust. As priest, he was bound to maintain and defend God's institutions, and to oppose and witness against all innovations; and, for him to assist and serve the king in setting up an altar to confront the altar which by divine appointment he was consecrated to minister at, was such a piece of treachery and perfidiousness as may justly render him infamous to all posterity. Had he only connived at the doing of it, - had he been frightened into it by menaces, - had he endeavoured to dissuade the king from it, or but delayed the doing of it till he came home, that he might first talk with him about it, - it would not have been so bad; but so willingly to walk after his commandment, as if he were glad of the opportunity to oblige him, was such an affront to the God he served as was utterly inexcusable.

III. The dedicating of it. Urijah, perceiving that the king's heart was much upon it, took care to have it ready against he came down, and set it near the brazen altar, but somewhat lower and further from the door of the temple. The king was exceedingly pleased with it, approached it with all possible veneration, and offered thereon his burnt-offering, etc., 2Ki 16:12, 2Ki 16:13. His sacrifices were not offered to the God of Israel, but to the gods of Damascus (as we find 2Ch 28:23), and, when he borrowed the Syrians' altar, no marvel that he borrowed their gods. Naaman, the Syrian, embraced the God of Israel when he got earth from the land of Israel to make an altar of.

IV. The removal of God's altar, to make room for it. Urijah was so modest that he put this altar at the lower end of the court, and left God's altar in its place, between this and the house of the Lord, 2Ki 16:14. But that would not satisfy Ahaz; he removed God's altar to an obscure corner in the north side of the court, and put his own before the sanctuary, in the place of it. He thinks his new altar is much more stately, and much more sightly, and disgraces that; and therefore "let that be laid aside as a vessel in which there is no pleasure."His superstitious invention, at first, jostled with God's sacred institution, but at length jostled it out. Note, Those will soon come to make nothing of God that will not be content to make him their all. Ahaz durst not (perhaps for fear of the people) quite demolish the brazen altar and knock it to pieces; but, while he ordered all the sacrifices to be offered upon this new altar (2Ki 16:15), The brazen altar (says he) shall be for me to enquire by. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. The altar was never designed for an oracle, yet Ahaz will have it for that use. The Romish church seemingly magnifies Christ's sacraments, yet wretchedly corrupts them. But some give another sense of Ahaz's purpose: "As for the brazen altar, I will consider what to do with it, and give order about it."The Jews say that, afterwards, of the brass of it he made that famous dial which was called the dial of Ahaz, 2Ki 20:11. The base compliance of the poor-spirited priest with the presumptuous usurpations of an ill-spirited king is again taken notice of (2Ki 16:16): Urijah the priest did according to all that king Ahaz commanded. Miserable is the case of great men when those that should reprove them for their sins strengthen and serve them in their sins.

Matthew Henry: 2Ki 16:17-20

Here is, I. Ahaz abusing the temple, not the building itself, but some of the furniture of it. 1. He defaced the bases on which the lavers were set (1Ki 7:28, 1Ki 7:29) and took down the molten sea, 2Ki 16:17. These the priests used for washing; against them therefore he seems to have had a particular spite. It is one of the greatest prejudices that can be done to religion to obstruct the purifying of the priests, the Lord's ministers. 2. He removed the covert for the sabbath, erected either in honour of the sabbath or for the conveniency of the priests, when, on the sabbath, they officiated in greater numbers than on other days. Whatever it was, it should seem that in removing it he intended to put a contempt upon the sabbath, and so to open as wide an inlet as any to all manner of impiety. 3. The king's entry, which led to the house of the Lord, for the convenience of the royal family (perhaps that ascent which Solomon had made, and which the queen of Sheba admired, 1Ki 10:5), he turned another way, to show that he did not intend to frequent the house of the Lord any more. This he did for the king of Assyria, to oblige him, who perhaps returned his visit, and found fault with this entry, as an inconvenience and disparagement to his palace. When those that have had a ready passage to the house of the Lord, to please their neighbours, turn it another way, they are going down the hill apace towards their ruin.

II. Ahaz resigning his life in the midst of his days, at thirty-six years of age (2Ki 16:19) and leaving his kingdom to a better man, Hezekiah his son (2Ki 16:20), who proved as much a friend to the temple as he had been an enemy to it. Perhaps this very son he had made to pass through the fire, and thereby dedicated him to Moloch; but God, by his grace, snatched him as a brand out of the burning.

Keil-Delitzsch: 2Ki 16:10-13

Ahaz paid Tiglath-pileser a visit in Damascus, "to present to him his thanks and congratulations, and possibly also to prevent a visit from Tiglath-pileser to himself, which would not have been very welcome"(Thenius). The form דּוּמשׂק is neither to be altered into דּמּשׂק nor regarded as a copyist's error for דּרמשׂק , as we have several words in this chapter that are formed with dull Syriac u-sound. The visit of Ahaz to Damascus is simply mentioned on account of what follows, namely, that Ahaz saw an altar there, which pleased him so much that he sent a picture and model of it "according to all the workmanship thereof,"i.e., its style of architecture, to Urijah the priest (see Isa 8:2), and had an altar made like it for the temple, upon which, on his return to Jerusalem, he ordered all the burnt-offerings, meat-offerings, and drink-offerings to be presented. The allusion here is to the offerings which he commanded to be presented for his prosperous return to Jerusalem.

Keil-Delitzsch: 2Ki 16:14

Soon after this Ahaz went still further, and had "the copper altar before Jehovah,"i.e., the altar of burnt-offering in the midst of the court before the entrance into the Holy Place, removed "from the front of the (temple-) house, from (the spot) between the altar (the new one built by Urijah) and the house of Jehovah (i.e., the temple-house(, and placed at the north side of the altar." הקריב does not mean removit, caused to be taken away, but admovit, and is properly to be connected with הם על־ירך , notwithstanding the fact that אתו ויּתּן is inserted between for the sake of greater clearness, as Maurer has already pointed out.

(Note: There is nothing in the text to support the view of Thenius, that Urijah had the brazen altar of burnt-offering erected by Solomon moved farther forwards, nearer to the temple-house, and the new one put in its place, whence it was afterwards shifted by Ahaz and the new one moved a little farther to the south, that is to say, that he placed the two altars close to one another, so that they now occupied the centre of the court.)

On the use of the article with המּזבּח in the construct state, see Ewald, §290, d .

Keil-Delitzsch: 2Ki 16:15-16

He also commanded that the daily morning and evening sacrifice, and the special offerings of the king and the people, should be presented upon the new altar, and thereby put a stop to the use of the Solomonian altar, "about which he would consider."The Chethîb ויצוּהוּ is not to be altered; the pron. suff. stands before the noun, as is frequently the case in the more diffuse popular speech. The new altar is called "the great altar,"probably because it was somewhat larger than that of Solomon. הקטר : used for the burning of the sacrifices. Հ”ערב מנחת is not merely the meat-offering offered in the evening, but the whole of the evening sacrifice, consisting of a burnt-offering and a meat-offering, as in 1Ki 18:29, 1Ki 18:36. לבקּר יהיה־לי , the brazen altar "will be to me for deliberation,"i.e., I will reflect upon it, and then make further arrangements. On בּקּר in this sense see Pro 20:25. In the opinion of Ahaz, the altar which had been built after the model of that of Damascus was not to be an idolatrous altar, but an altar of Jehovah. The reason for this arbitrary removal of the altar of Solomon, which had been sanctified by the Lord Himself at the dedication of the temple by fire from heaven, was, in all probability, chiefly that the Damascene altar pleased Ahaz better; and the innovation was a sin against Jehovah, inasmuch as God Himself had prescribed the form for His sanctuary (cf. Exo 25:40; Exo 26:30; 1Ch 28:19), so that any altar planned by man and built according to a heathen model was practically the same as an idolatrous altar. - The account of this altar is omitted from the Chronicles; but in v. 23 we have this statement instead: "Ahaz offered sacrifice to the gods of Damascus, who smote him, saying, The gods of the kings of Aram helped them; I will sacrifice to them that they may help me: and they were the ruin of him and of all Israel."Thenius and Bertheau find in this account an alteration of our account of the copying of the Damascene altar introduced by the chronicler as favouring his design, namely, to give as glaring a description as possible of the ungodliness of Ahaz. But they are mistaken. For even if the notice in the Chronicles had really sprung from this alone, the chronicler would have been able from the standpoint of the Mosaic law to designate the offering of sacrifice upon the altar built after the model of an idolatrous Syrian altar as sacrificing to these gods. But it is a question whether the chronicler had in his mind merely the sacrifices offered upon that altar in the temple-court, and not rather sacrifices which Ahaz offered upon some bamah to the gods of Syria, when he was defeated and oppressed by the Syrians, for the purpose of procuring their assistance. As Ahaz offered his son in sacrifice to Moloch according to 2Ki 16:3, he might just as well have offered sacrifice to the gods of the Syrians.

Keil-Delitzsch: 2Ki 16:17-18

Ahaz also laid his hand upon the other costly vessels of the court of the temple. He broke off the panels of the Solomonian stands, which were ornamented with artistic carving, and removed the basins from the stands, and took the brazen sea from the brazen oxen upon which they stood, and placed it upon a stone pavement. The ו before את־הכּיּר can only have crept into the text through a copyist's error, and the singular must be taken distributively: he removed from them (the stands) every single basin. אבנים מרצפת (without the article) is not the stone pavement of the court of the temple, but a pedestal made of stones ( βάσις λιθίνη , lxx) for the brazen sea. The reason why, or the object with which Ahaz mutilated these sacred vessels, is not given. The opinion expressed by Ewald, Thenius, and others, that Ahaz made a present to Tiglath-pileser with the artistically wrought panels of the stands, the basins, and the oxen of the brazen sea, is not only improbable in itself, since you would naturally suppose that if Ahaz had wished to make a "valuable and very welcome present"to the Assyrian king, he would have chosen some perfect stands with their basins for this purpose, and not merely the panels and basins; but it has not the smallest support in the biblical text, - on the contrary, it has the context against it. For, in the first place, if the objects named had been sent to Tiglath-pileser, this would certainly have been mentioned, as well as the sending of the temple and palace treasures. And, again, the mutilation of these vessels is placed between the erection of the new altar which was constructed after the Damascene model, and other measures which Ahaz adopted as a protection against the king of Assyria (2Ki 16:18). Now if Ahaz, on his return from visiting Tiglath-pileser at Damascus, had thought it necessary to send another valuable present to that king in order to secure his permanent friendship, he would hardly have adopted the measures described in the next verse.

2Ki 16:18

"The covered Sabbath-stand, which they had built in the house (temple), and the outer entrance of the king he turned (i.e., removed) into the house of Jehovah before the king of Assyria." השּׁבּת מיסך ( Keri מוּסך , from סכך , to cover) is no doubt a covered place, stand or hall in the court of the temple, to be used by the king whenever he visited the temple with his retinue on the Sabbath or on feast-days; and "the outer entrance of the king"is probably the special ascent into the temple for the king mentioned in 1Ki 10:5. In what the removal of it consisted it is impossible to determine, from the want of information as to its original character. According to Ewald ( Gesch. iii. p. 621) and Thenius, יהוה בּית הסב means, "he altered (these places), i.e., he robbed them of their ornaments, in the house of Jehovah."This is quite arbitrary. For even if יהוה בּית could mean "in the house of Jehovah"in this connection, הסב does not mean to disfigure, and still less "to deprive of ornaments."In 2Ki 23:34 and 2Ki 24:17 it signifies to alter the name, not to disfigure it. Again, אשּׁוּר מלך מפּני , "for fear of the king of Assyria,"cannot mean, in this connection, "to make presents to the king of Assyria."And with this explanation, which is grammatically impossible, the inference drawn from it, namely, that Ahaz sent the ornaments of the king's stand and king's ascent to the king of Assyria along with the vessels mentioned in 2Ki 16:17, also falls to the ground. If the alterations which Ahaz made in the stands and the brazen sea had any close connection with his relation to Tiglath-pileser, which cannot be proved, Ahaz must have been impelled by fear to make them, not that he might send them as presents to him, but that he might hide them from him if he came to Jerusalem, to which 2Ch 28:20-21 seems to refer. It is also perfectly conceivable, as Züllich ( Die Cherubimwagen , p. 56) conjectures, that Ahaz merely broke off the panels from the stands and removed the oxen from the brazen sea, that he might use these artistic works to decorate some other place, possibly his palace. - Whether these artistic works were restored or not at the time of Hezekiah's reformation or in that of Josiah, we have no accounts to show. All that can be gathered from 2Ki 25:13-14; Jer 52:17, and Jer 27:19, is, that the stands and the brazen sea were still in existence in the time of Nebuchadnezzar, and that on the destruction of Jerusalem by the Chaldaeans they were broken in pieces and carried away to Babylonia as brass. The brazen oxen are also specially mentioned in Jer 52:20, which is not the case in the parallel passage 2Ki 25:13; though this does not warrant the conclusion that they were no longer in existence at that time.

Keil-Delitzsch: 2Ki 16:19-20

Conclusion of the reign of Ahaz. According to 2Ch 28:27, he was buried in the city of David, but not in the sepulchres of the kings.

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 16:10-18

Ahaz's apostasy 16:10-18

As Ahab had imported Baal worship from Phoenicia, so Ahaz imported a foreign altar from Damascus (cf. Jehoash's Edomite idols; 2 Chron. 25:14, 20). As Judah's king-priest, he led the nation in worshipping at an altar different from what Yahweh had specified (Exod. 27:1-8). Furthermore he removed the altar God had established from the place God had said it should occupy in the temple courtyard (Exod. 40:6, 29).

"Readers could hardly miss the similarities between Jeroboam, the father of institutionalized idolatry in Israel, and Ahaz, the Judahite king who makes polytheism acceptable nationwide."¹⁰⁵

He did not completely discard the worship God had prescribed, but he changed it according to his liking thus claiming God's authority (v. 15). The high priest unfortunately cooperated with the king. Ahaz likewise changed the other temple furnishings to please the Assyrian king (v. 18).¹⁰⁶

Constable: 2Ki 16:19-20

Ahaz's death 16:19-20

The godly people in Judah gave Ahaz a respectable burial (v. 20), but they did not honor him by burying him in the royal sepulchers with the good Judean kings (2 Chron. 28:27).

Ahaz reduced Judah to a new low politically and spiritually. The forces that influenced him were his culture and the people around him rather than God's Word.

"When Ahaz dies about 715 B.C., he is succeeded by Hezekiah, his son. He leaves a legacy of appeasement and syncretism unmatched to this time. Assyria can count on him for money, loyalty, and zealous acceptance of their gods. Judah's king seems genuinely pleased to serve a powerful master who can deliver him from regional foes. No doubt he feels safe, but the historian duly notes the ways in which he has exceeded Jeroboam's wickedness. If Jeroboam's practices are worth condemning, what will happen to a nation who rejects the Lord even more clearly?"¹⁰⁷

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

Bibliography

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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.