Text -- 2 Kings 16:18 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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 16:18

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 16:18

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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."

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 16:18

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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 16:17-20

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 16:17-20

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 16:17-18

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.

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

Guzik: 2Ki 16:1-20

2 Kings 16 - The Compromise of Ahaz

A. A summary of the reign of Ahaz.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

B. Ahaz makes Judah a subject nation to Assyria.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C. Ahaz perverts worship at the temple.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: 2 Kings (Book Introduction)

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

JFB: 2 Kings (Outline)

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

TSK: 2 Kings (Book Introduction)

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

TSK: 2 Kings 16 (Chapter Introduction)

Overview

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

Poole: 2 Kings 16 (Chapter Introduction)

KINGS CHAPTER 16

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

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

MHCC: 2 Kings 16 (Chapter Introduction)

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

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

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

Matthew Henry: 2 Kings (Book Introduction)

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

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

Matthew Henry: 2 Kings 16 (Chapter Introduction)

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

Constable: 2 Kings (Book Introduction)

Introduction

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

Message¹

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

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

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

Notice first the revelation of this book concerning human failure.

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

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

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

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

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

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

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

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

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

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

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

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. The surviving kingdom chs. 18-25

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

1. Hezekiah's goodness 18:1-12

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

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

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

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

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

8. Hezekiah's death 20:20-21

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

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

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

1. Josiah's goodness 22:1-2

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

3. Josiah's death 23:28-30

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

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

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

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

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

Constable: 2 Kings

2 Kings

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

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

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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.