2 Chronicles 28.

Matthew Henry

This chapter is the history of the reign of Ahaz the son of Jotham; a bad reign it was, and which helped to augment the fierce anger of the Lord. We have here, I. His great wickedness (Ch2 28:1-4). II. The trouble he brought himself into by it (Ch2 28:5-8). III. The reproof which God sent by a prophet to the army of Israel for trampling upon their brethren of Judah, and the obedient ear they gave to that reproof (Ch2 28:9-15). IV. The many calamities that followed to Ahaz and his people (Ch2 28:16-21). V. The continuance of his idolatry notwithstanding (Ch2 28:22-25), and so his story ends (Ch2 28:26, Ch2 28:27).

1–5. Never surely had a man greater opportunity of doing well than Ahaz had, finding things in a good posture, the kingdom rich and strong and religion established; and yet here we have him in these few verses, 1. Wretchedly corrupted and debauched. He had had a good education given him and a good example set him: but parents cannot give grace to their children. All the instructions he had were lost upon him: He did not that which was right in the sight of the Lord (Ch2 28:1), nay, he did a great deal that was wrong, a wrong to God, to his own soul, and to his people; he walked in the way of the revolted Israelites and the devoted Canaanites, made molten images and worshipped them, contrary to the second commandment; nay, he made them for Baalim, contrary to the first commandment. he forsook the temple of the Lord and sacrificed and burnt incense on the hills, as if they would place him nearer heaven, and under every green tree, as if they would signify the protection and influence of heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch (Ch2 28:3), not thinking it enough to dedicate them to that infernal fiend by causing them to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience. 2. Wretchedly spoiled and made a prey of. When he forsook God, and at a vast expense put himself under the protection of false gods, God, who of right was his God, delivered him into the hands of his enemies, Ch2 28:5. (1.) The Syrians insulted him and triumphed over him, beat him in the field and carried away a great many of his people into captivity. (2.) The king of Israel, though an idolater too, was made a scourge to him, and smote him with a great slaughter. The people suffered by these judgments: their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did corruptly (Ch2 27:2), yet then his goodness sheltered them; but now that they had a bad one all the defence had departed from them and an inundation of judgments broke in upon them. Those that knew not their happiness in the foregoing reign were taught to value it by the miseries of this reign.

6–15. We have here,
I. Treacherous Judah under the rebukes of God's providence, and they are very severe. Never was such bloody work made among them since they were a kingdom, and by Israelites too. Ahaz walked in the ways of the kings of Israel, and the king of Israel was the instrument God made use of for his punishment. It is just with God to make those our plagues whom we make our patterns or make ourselves partners with in sin. A war broke out between Judah and Israel, in which Judah was worsted. For, 1. There was a great slaughter of men in the field of battle. Vast numbers (120,000 men, and valiant men too at other times) were slain (Ch2 28:6) and some of the first rank, the king's son for one. He had sacrificed some of this sons to Moloch; justly therefore is this sacrificed to the divine vengeance. Here is another that was next the king, his friend, the prime-minister of state, or perhaps next him in the battle, so that the king himself had a narrow escape, Ch2 28:7. The kingdom of Israel was not strong at this time, and yet strong enough to bring this great destruction upon Judah. But certainly so many men, great men, stout men, could not have been cut off in one day if they had not been strangely dispirited both by the consciousness of their own guilt and by the righteous hand of God upon them. Even valiant men were numbered as sheep for the slaughter, and became an easy prey to the enemy because they had forsaken the Lord God of their fathers, and he had therefore forsaken them. 2. There was a great captivity of women and children, Ch2 28:8. When the army in the field was routed, the cities, and towns, and country villages, were all easily stripped, the inhabitants taken for slaves, and their wealth for a prey.
II. Even victorious Israel under the rebuke of God's word for the bad principle they had gone upon in making war with Judah and the bad use they had made of their success, and the good effect of this rebuke. Here is,
1. The message which God sent them by a prophet, who went out to meet them, not to applaud their valour or congratulate them on their victory, though they returned laden with spoils and triumphs, but in God's name to tell them of their faults and warn them of the judgments of God.
(1.) He told them how they came by this victory of which they were so proud. It was not because God favoured them, or that they had merited it at his hand, but because he was wroth with Judah, and made them the rod of his indignation. Not for your righteousness, be it known to you, but for their wickedness (Deu 9:5) they are broken off; therefore be not you high-minded, but fear lest God also spare not you, Rom 11:20, Rom 11:21.
(2.) He charged them with the abuse of the power God had given them over their brethren. Those understand not what victory is who think it gives them authority to do what they will, and that the longest sword is the clearest claim to lives and estates (Jusque datum sceleri - might is right); no, as it is impolitic not to use a victory, so it is impious to abuse it. The conquerors are here reproved, [1.] For the cruelty of the slaughter they had made in the field. They had indeed shed the blood of war in war; we suppose that to be lawful, but it turned into sin to them, because they did it from a bad principle of enmity to their brethren and after a bad manner, with a barbarous fury, a rage reaching up to heaven, that is, that cried to God for vengeance against such bloody men, that delighted in military execution. Those that serve God's justice, if they do it with rage and a spirit of revenge, make themselves obnoxious to it, and forfeit the honour of acting for him; for the wrath of man worketh not the righteousness of God. [2.] For the imperious treatment they gave their prisoners. "You now purpose to keep them under, to use them or sell them as slaves, though they are your brethren and free-born Israelites." God takes notice of what men purpose, as well as of what they say and do.
(3.) He reminded them of their own sins, by which they also were obnoxious to the wrath of God: Are there not with you, even with you, sins against the Lord your God? Ch2 28:10. He appeals to their own consciences, and to the notorious evidence of the thing. "Though you are now made the instruments of correcting Judah for sin, yet do not think that you are therefore innocent yourselves; no, you also are guilty before God." This is intended as a check, [1.] To their triumph in their success. "You are sinners, and it ill becomes sinners to be proud; you have carried the day now, but be not secure, the wheel may ere long return upon yourselves, for, if judgment begin thus with those that have the house of God among them, what shall be the end of such as worship the calves?" [2.] To their severity towards their brethren. "You have now got them under, but you ought to show mercy to them, for you yourselves are undone if you do not find mercy with God. It ill becomes sinners to be cruel. You have transgressions enough to answer for already, and need not add this to the rest."
(4.) He commanded them to release the prisoners, and to send them home again carefully (Ch2 28:11); "for you having sinned, the fierce wrath of God is upon you, and there is no other way of escaping it than by showing mercy."
2. The resolution of the princes thereupon not to detain the prisoners. They stood up against those that came from the war, though flushed with victory, and told them plainly that they should not bring their captives into Samaria, Ch2 28:12, Ch2 28:13. They had sin enough already to answer for, and would have nothing done to add to their trespass. In this they discovered an obedient regard to the word of God by his prophet and a tender compassion towards their brethren, which was wrought in them by the tender mercy of God; for he regarded the affliction of this poor people, and hears their cry, and made them to be pitied of all those that carried them captive, Psa 106:44, Psa 106:46.
3. The compliance of the soldiers with the resolutions of the princes in this matter, and the dismission of the captives thereupon. (1.) The armed men, though being armed they might be force have maintained their title to what they got by the sword, acquiesced, and left their captives and the spoil to the disposal of the princes (Ch2 28:14), and herein they showed more truly heroic bravery than they did in taking them. It is a great honour for any man to yield to the authority of reason and religion against his interest. (2.) The princes very generously sent home the poor captives well accommodated, Ch2 28:15. Those that hope to find mercy with God must learn hence with what tenderness to carry themselves towards those that lie at their mercy. It is strange that these princes, who in this instance discovered such a deference to the word of God, and such an influence upon the people, had not so much grace as, in obedience to the calls of God by so many prophets, to root idolatry out of their kingdom, which, soon after this, was the ruin of it.

16. Here is, I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general, 1. The Lord brought Judah low, Ch2 28:19. They had lately been very high in wealth and power; but God found means to bring them down, and make them as despicable as they had been formidable. Those that will not humble themselves under the word of God will justly be humbled by his judgments. Iniquity brings men low, Psa 106:43. 2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Exo 32:25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them (Ch2 25:12), smote Judah, and carried off many captives, Ch2 28:17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (Ch2 28:18), and so they were revenged for the incursions which Uzziah had made upon them, Ch2 26:6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died the prophet Isaiah foretold the destruction of the Philistines by his son, Isa 14:28, Isa 14:29.
II. The addition which Ahaz made both to the national distress and the national guilt.
1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him (Ch2 28:16); for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, Ch2 28:21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them, but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Isa 14:19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not (Ch2 28:20), helped him not, Ch2 28:21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.
2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more (Ch2 28:22), was more mad than ever upon his idols. A brand of infamy is here set upon him for it: This is that king Ahaz, that wretched man, who was the scandal of the house of David and the curse and plague of his generation. Note, Those are wicked and vile indeed that are made worse by their afflictions, instead of being made better by them, who in their distress trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what his trespass was. (1.) He abused the house of God; for he cut in pieces the vessels of it, that the priests might not perform the service of the temple, or not as it should be performed, for want of vessels; and, at length, he shut up the doors, that the people might not attend it, Ch2 28:24. This was worse than the worst of the kings before him had done. (2.) He confronted the altar of God, for he made himself altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the fields, Hos 12:11. And in the cities of Judah, either by his power or by his purse, perhaps by both, he erected high places for the people to burn incense to what idols they pleased, as if on purpose to provoke the God of his fathers, Ch2 28:25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus (Ch2 28:23), not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that, if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him and strengthened the Syrians against him, not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him and of all Israel. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but thirty-six years old; and it debauched the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.
The chapter concludes with the conclusion of the reign of Ahaz, Ch2 28:26, Ch2 28:27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them who was so unlike them - to be buried with kings who had used his kingly power for the destruction of the church and not for its protection or edification.

Adam Clarke

Ahaz succeeds his father Jotham, and reigns wickedly for sixteen years, Ch2 28:1. He restores idolatry in its grossest forms, Ch2 28:2-4; and is delivered Into the hands of the kings of Israel and Syria, Ch2 28:5. Pekah slays one hundred and twenty thousand Jews in one day, and carries away captive two hundred thousand of the people, whom, at the instance of Oded the prophet, they restore to liberty, and send home, clothed and fed, Ch2 28:6-15. Ahaz sends to the king of Assyria for help against the Edomites, Philistines, etc., from whom he receives no effectual succor, Ch2 28:16-21. He sins yet more, spoils and shuts up the temple of God, and propagates idolatry throughout the land, Ch2 28:22-25. A reference to has acts, his death, and burial, Ch2 28:26, Ch2 28:27.

1–2. Ahaz was twenty years old - For the difficulties in this chronology, see the notes on Kg2 16:2 (note).

3–4. Burnt his children in the fire - There is a most remarkable addition here in the Chaldee which I shall give at length: "Ahaz burnt his children in the fire; but the Word of the Lord snatched Hezekiah from among them; for it was manifest before the Lord that the three righteous men, Hananiah, Mishael, and Azariah, were to proceed from him; who should deliver up their bodies that they might be cast into a burning fiery furnace, on account of the great and glorious Name, (יהוה) and from which they should escape. First, Abram escaped from the furnace of fire among the Chaldeans, into which he had been cast by Nimrod, because he would not worship their idols. Secondly, Tamar escaped burning in the house of judgment of Judah, who had said, Bring her out, that she may be burnt. Thirdly, Hezekiah the son of Ahaz escaped from the burning, when Ahaz his father cast him into the valley of the son of Hinnom, on the altars of Tophet. Fourthly, Hananiah, Mishael, and Azariah, escaped from the burning fiery furnace of Nebuchadnezzar king of Babylon. Fifthly, Joshua, the son of Josedek the high priest, escaped, when the impious Nebuchadnezzar had cast him into a burning fiery furnace, with Achaab the son of Kolia, and Zedekiah the son of Maaseiah, the false prophet. They were consumed by fire; but Joshua the son of Josedek escaped because of his righteousness."

5. Delivered him into the hand of the king of Syria - For the better understanding of these passages, the reader is requested to refer to what has been advanced in the notes on the sixteenth chapter of Kg2 16:5, etc.

6–8. A hundred and twenty thousand - It is very probable that there is a mistake in this number. It is hardly possible that a hundred and twenty thousand men could have been slain in one day; yet all the versions and MSS. agree in this number. The whole people seem to have been given up into the hands of their enemies.

9–15. But a prophet of the Lord - whose name was Oded - To this beautiful speech nothing can be added by the best comment; it is simple, humane, pious, and overwhelmingly convincing: no wonder it produced the effect mentioned here. That there was much of humanity in the heads of the children of Ephraim who joined with the prophet on this occasion, the fifteenth verse sufficiently proves. They did not barely dismiss these most unfortunate captives, but they took that very spoil which their victorious army had brought away; and they clothed, fed, shod, and anointed, these distressed people, set the feeblest of them upon asses, and escorted them safely to Jericho. We can scarcely find a parallel to this in the universal history of the wars which savage man has carried on against his fellows, from the foundation of the world.

16–20. The kings of Assyria to help him - Instead of מלכי malchey; Kings; the Vulgate, Syriac, Arabic, and Chaldee, one MS., and the parallel place, Kg2 16:7, have מלך melek, King, in the singular number. This king was Tiglath-pileser, as we learn from the second book of Kings.

21–22. But he helped him not - He did him no ultimate service. See the note on Kg2 16:9.
After Kg2 16:15, the 23d, 24th, and 25th verses are introduced before the 16th, in the Syriac and Arabic, and the 22d verse is wholly wanting in both, though some of the expressions may be found in the twenty-first verse.

23. He sacrificed unto the gods of Damascus, which smote him - "This passage," says Mr. Hallet, "greatly surprised me; for the sacred historian himself is here represented as saying, The gods of Damascus had smitten Ahaz. But it is impossible to suppose that an inspired author could say this; for the Scripture everywhere represents the heathen idols as nothing and vanity, and as incapable of doing either good or hurt. All difficulty is avoided if we follow the old Hebrew copies, from which the Greek translation was made, Και ειπεν ὁ βασιλεις Αχαζ, εκζητησω τους Θεους Δαμασκου τους τυπτοντας με, And King Ahaz said, I Will Seek to the Gods of Damascus Which Have Smitten Me; and then it follows, both in Hebrew and Greek, He said moreover, Because the gods of the king of Syria help them; therefore will I sacrifice to them, that they may help me. Both the Syriac and Arabic give it a similar turn; and say that Ahaz sacrificed to the gods of Damascus, and said, Ye are my gods and my lords; you will I worship, and to you will I sacrifice."

24–26. Shut up the doors - He caused the Divine worship to be totally suspended; and they continued shut till the beginning of the reign of Hezekiah, one of whose first acts was to reopen them, and thus to restore the Divine worship, Ch2 29:3.

27. The kings of Israel - It is a common thing for the writer of this book to put Israel for Judah. He still considers them as one people, because proceeding from one stock. The versions and MSS. have the same reading with the Hebrew; the matter is of little importance, and with this interpretation none can mistake.

John Gill

Ahaz was twenty years old when he began to reign,.... These verses are much the same with Kg2 16:2, only in Ch2 28:2 it is said,

he made also molten images for Baalim; the several Baals or idols of the nations round about, as well as served Jeroboam's calves; see Jdg 2:11, and he is said in Ch2 28:3,

to burn incense in the valley of the son of Hinnom; to Molech, the god of the Ammonites, who was worshipped there. See Gill on Kg2 16:2, Kg2 16:3, Kg2 16:4.

5. Wherefore the Lord his God delivered him into the hand of the king of Syria,.... Whose name was Rezin, Kg2 16:5, though that is an after expedition to this, which is there related. The Lord is called the God of Ahaz, because he was so of right; he had dominion over him, and ought to have been worshipped by him; and, besides, he was so by virtue of the national covenant between God and the people Ahaz was king of; and moreover, Ahaz professed he was his God, though in an hypocritical manner, and he forsook the true worship of him:

and they smote him, and carried away a great multitude of them captives, and brought them to Damascus; whereas in a later expedition, related in Kg2 16:5, they did not succeed:

and he was also delivered into the hand of the king of Israel; whose name was Pekah:

who smote him with a great slaughter; as is next related.

6. For Pekah son of Remaliah,.... Who was at this time king of Israel:

slew in Judah an hundred and twenty thousand in one day, which were all

valiant men; a great slaughter to be made at one time, and of valiant men, but not so great as that in Ch2 13:17,

because they had forsaken the Lord God of their fathers; this was not a reason with Pekah for slaying them, he himself being an idolater, but why the Lord suffered them to be slain by him.

7. And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son,.... Who therefore must have escaped being burnt in the valley of Hinnom, or only was caused to pass through the fire there, Ch2 28:3,

and Azrikam the governor of the house; steward or treasurer in the king's house, in the same office as Sheban was, Isa 22:15.

and Elkanah that was next to the king: prime minister of state.

8. And the children of Israel carried captive of their brethren two hundred thousand women, sons and daughters,.... Which was a very large and unusual number to be carried captive; but having made such a slaughter of the men, and the rest being intimidated thereby, it was the more easily done:

and took away also much spoil from them; wealth and riches out of their cities, and even from Jerusalem; for by the preceding verse it seems as if they came thither:

and brought the spoils to Samaria; or rather "towards Samaria" (k), as some render the word; for they were not as yet come to it, nor did they bring it and their captives thither, see Ch2 9:15.

(k) "versus Samariam", Piscator, Rambachius.

9. But a prophet of the Lord was there, whose name was Oded,.... Not the same that was in the time of Asa, Ch2 15:1,

and he went out before the host that came to Samaria; that was coming thither; he went out of Samaria to meet them:

and said unto them, behold, because the Lord God of your fathers was wroth with Judah, he hath delivered them into your hand; he let them know it was not owing to their wisdom and conduct, their prowess and courage, that they had got the victory over them, but because the Lord was displeased with them for their sins, and therefore gave them up into their hands:

and ye have slain them in a rage that reaches up unto heaven; that is, with an exceeding great rage and fury, and the cry of which reached to heaven also, and was displeasing to God; he suggests to them, that they had exceeded all bounds, and had not shown that compassion to their brethren, when fallen into their hands, they ought to have done, and which therefore was resented by the God of heaven, see Zac 1:15.

10. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you,.... As seemed by taking and bringing captive such a number of them, contrary to the law, Lev 25:39.

but are there not with you, even with you, sins against the Lord your God? for which they deserved to be chastised as well as their brethren the men of Judah, and might expect it, and especially if they used them in a barbarous manner, and contrary to the will of God.

11. Now hear me therefore,.... And not only hear, but be obedient:

and deliver the captives again, which ye have taken of your brethren; their women, sons and daughters, even all of them, the whole 200,000:

for the fierce wrath of God is upon you; hangs over your heads, and will fall upon you, unless you do this.

12. Then certain of the heads of the children of Ephraim,.... Of the principal men of the ten tribes, whose names follow:

Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war; who were bringing the captives and spoils to Samaria; but these princes, being influenced by what the prophet said, hindered their proceeding any further.

13. And said unto them, ye shall not bring in the captives hither,.... That is, into Samaria, near which it seems they now were:

for whereas we have offended against the Lord already; by exceeding in their cruelty against their brethren of Judah, as well as by worshipping the calves:

ye intend to add more to our sins and to our trespass: by making slaves of those they had taken captives, which was against the express law of God:

for your trespass is great; which they had committed already, by their idolatrous practices:

and there is fierce wrath against Israel; which they perceived by what the prophet had said.

14. So the armed men left the captives and the spoil before the princes and the congregation. Which were come out of Samaria to meet them; such an effect had the word's of the prophet, and the princes, upon them, that they not only left the captives with them, but the spoil, to dispose of, as they thought fit.
So the armed men left the captives and the spoil before the princes and the congregation. Which were come out of Samaria to meet them; such an effect had the word's of the prophet, and the princes, upon them, that they not only left the captives with them, but the spoil, to dispose of, as they thought fit.
2 Chronicles 28:15

ch2 28:15
ch2 28:15
ch2 28:15And the men that were expressed by name rose up,.... Either those before named, Ch2 28:12 as Jarchi, and so the Vulgate Latin version; or such as they pitched upon, nominated, and appointed:

and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them; put clothes on their backs, and shoes on their feet, who either were taken or carried away before they could put on their garments, or had been stripped of them:

and gave them to eat, and drink, and anointed them; not only fed them, being hungry and thirsty, but anointed them for refreshment after travelling; the Targum is, "washed them", from dirt and filth contracted by travelling:

and carried all the feeble of them on asses; women and children that were not able to walk afoot so far back again:

and brought them to Jericho, the city of palm trees, to their brethren; a city on the borders both of Judah and Israel, and famous for the number of palm trees near it, see Jdg 1:16 in all which these inhabitants of Samaria acted the part of the good Samaritan, Luk 10:33,

then they returned to Samaria: the prophet, with the princes, and the army, and the whole congregation.

15. At that time did King Ahaz send to the kings of Assyria to help him. To Tiglathpileser, and his son, see Kg2 16:7, and the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read in the singular, and so the Targum.
, and the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read in the singular, and so the Targum.
2 Chronicles 28:17

ch2 28:17
ch2 28:17
ch2 28:17For again the Edomites had come,.... As in the days of Jehoshaphat, Ch2 20:10,

and smitten Judah, and carried away captives; taking the advantage of the weak and low condition Ahaz was in, and which was the reason of his sending to the king of Assyria.

16. The Philistines also had invaded the cities of the low country,.... Which lay nearest to them, as Sharon, Lydda, Joppa, &c. in revenge of what Uzziah had done to them, Ch2 26:6, and of the south of Judah; they penetrated as far as that, from the west to the south of the land:

and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho, with the villages thereof and Timnah with the villages thereof; of which see Jos 15:10.

and Gimzo also, and the villages thereof; which though nowhere else mentioned in Scripture, yet we frequently read in Jewish writings (l) of Nahum, a man of Ganizu, which perhaps is the same place with this:

and they dwelt there; kept them in their hands, and inhabited them.

(l) T. Bab. Taanith, fol. 21. 1. Sanhedrin, fol. 108. 2, &c.

17. For the Lord brought Judah low because of Ahaz king of Israel,.... Because of his impieties and idolatries, which the people by his example went into; he is called king of Israel, because he walked in the ways of the kings of Israel, and because he ruled over two of the tribes of Israel, and of right was king over all Israel, as David and Solomon his ancestors were; though the Vulgate Latin, Septuagint, and Syriac versions, read, king of Judah; and so the Targum: "for he made Judah naked"; stripped them of their religion, and the worship of God, and so of the divine protection, whereby they were exposed to their enemies, see Exo 32:25 the Targum is,"for the house of Judah ceased from the worship of the Lord;"

transgressed sore against the Lord; by committing gross idolatry the same Targum is,"they dealt falsely with the Word of the Lord.''

18. And Tilgathpilneser king of Assyria came unto him,.... Not to Jerusalem, but to Damascus, where he made a diversion in his favour, and took that city, and where Ahaz met him, Kg2 16:9.

and distressed him, but strengthened him not; exhausted his treasures, and laid a tribute upon him, but did not help him against the Edomites and Philistines, or recover for him the cities they had taken from him; and, in taking Damascus, he served himself more than Ahaz, and paved the way for seizing upon the ten tribes.

19. For Ahaz took away a portion out of the house of the Lord, and out of the house of the king, and of the princes,.... A part out of the treasures of the temple, and a part out of his own treasures, and another which he levied upon his nobles:

and gave it unto the king of Assyria; sent it to him as a present, to engage him on his side, and assist him against his enemies, Kg2 16:10.

but he helped him not; See Gill on Ch2 28:20.

20. And in the time of his distress did he trespass yet more against the Lord,.... By increasing his idolatries, as appears by what he did, in imitation of what he saw at Damascus, where he had an interview with the king of Assyria, Kg2 16:10

this is that King Ahaz; that monster of iniquity, than whom there was none worse, nor any so bad, of all the kings of Judah.

21. For he sacrificed unto the gods of Damascus, which smote him,.... As he foolishly imagined, that they might do him no more hurt; as it is said of the Indians, that they worship the devil, that he may not hurt them; but that a king of Judah should do this is monstrous stupidity; rather therefore the meaning may be, that he worshipped the gods of those that smote him, those of the men or soldiers of Damascus (m) see Ch2 28:5 for the Spirit of God would never ascribe the smiting of him to idols, though he himself might:

and he said, because the gods of the kings of Syria help them; which looks as if this was before Damascus was taken by the king of Assyria, and when Rezin king of Syria prevailed over Ahaz:

therefore will I sacrifice to them, that they may help me; against the Edomites and Philistines; wherefore rather to this, his idolatry, respect is had in Ch2 28:22,

but they were the ruin of him, and of all Israel; the worship of them was the cause of all the calamities that came upon that part of Israel of which he was king.

(m) So Junius & Tremellius, Piscator.

22. And gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God,.... And converted them to his own use, sold them, or melted the gold and silver, of which they were, and made money of them, his treasures being exhausted:

and shut up the doors of the house of the Lord: that the people might not come and worship there, but on the high places he made:

and he made him altars in every corner of Jerusalem; that the priests might sacrifice there, and not in the temple.

23. And in every city of Judah he made high places to burn incense unto the gods,.... The gods of Damascus, and other idols; this he did to prevent their coming to Jerusalem to worship.
2 Chronicles 28:26

JFB

AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)

Ahaz was twenty years old--(See on Kg2 16:1-4). This prince, discarding the principles and example of his excellent father, early betrayed a strong bias to idolatry. He ruled with an arbitrary and absolute authority, and not as a theocratic sovereign: he not only forsook the temple of God, but embraced first the symbolic worship established in the sister kingdom, and afterwards the gross idolatry practised by the Canaanites.

5–6. the Lord . . . delivered him into the hand of the king of Syria . . . he was also delivered into the hand of the King of Israel--These verses, without alluding to the formation of a confederacy between the Syrian and Israelitish kings to invade the kingdom of Judah, or relating the commencement of the war in the close of Jotham's reign (Kg2 15:37), give the issue only of some battles that were fought in the early part of the campaign.

delivered him . . . smote him . . . he was also delivered--that is, his army, for Ahaz was not personally included in the number either of the slain or the captives. The slaughter of one hundred twenty thousand in one day was a terrible calamity, which, it is (Ch2 28:6) expressly said, was inflicted as a judgment on Judah, "because they had forsaken the Lord God of their fathers." Among the slain were some persons of distinction:

7. Maaseiah the king's son--the sons of Ahaz being too young to take part in a battle, this individual must have been a younger son of the late King Jotham;

Azrikam the governor of the house--that is, "the palace"; and

Elkanah that was next to the king--that is, the vizier or prime minister (Gen 41:40; Est 10:3). These were all cut down on the field by Zichri, an Israelitish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division of war prisoners being made between the allies, they were sent off under a military escort to the respective capitals of Syria and Israel [Ch2 28:8].

8–14. the children of Israel carried away captive of their brethren two hundred thousand--These captives included a great number of women, boys, and girls, a circumstance which creates a presumption that the Hebrews, like other Orientals, were accompanied in the war by multitudes of non-combatants (see on Jdg 4:8). The report of these "brethren," being brought as captives to Samaria, excited general indignation among the better-disposed inhabitants; and Oded, a prophet, accompanied by the princes (Ch2 28:12 compared with Ch2 28:14), went out, as the escort was approaching, to prevent the disgraceful outrage of introducing such prisoners into the city. The officers of the squadron were, of course, not to blame; they were simply doing their military duty in conducting those prisoners of war to their destination. But Oded clearly showed that the Israelitish army had gained the victory--not by the superiority of their arms, but in consequence of the divine judgment against Judah. He forcibly exposed the enormity of the offense of keeping "their brethren" as slaves got in war. He protested earnestly against adding this great offense of unnatural and sinful cruelty (Lev 25:43-44; Mic 2:8-9) to the already overwhelming amount of their own national sins. Such was the effect of his spirited remonstrance and the opposing tide of popular feeling, that "the armed men left the captives and the spoil before the princes and all the congregation."

15. the men which were expressed by name rose up--These were either the "heads of the children of Ephraim" (mentioned Ch2 28:12), or some other leading individuals chosen for the benevolent office. Under their kindly superintendence, the prisoners were not only released, but out of the spoils were comfortably relieved with food and clothing, and conveyed as far as Jericho on their way back to their own homes. This is a beautiful incident, and full of interest, as showing that even at this period of national decline, there were not a few who steadfastly adhered to the law of God.

16. At that time did king Ahaz send unto the kings of Assyria--"kings," the plural for the singular, which is found in many ancient versions. "At that time," refers to the period of Ahaz' great distress, when, after a succession of defeats, he retreated within the walls of Jerusalem. Either in the same or a subsequent campaign, the Syrian and Israelitish allies marched there to besiege him (see on Kg2 16:7). Though delivered from this danger, other enemies infested his dominions both on the south and the west.

17. again the Edomites had come and smitten Judah--This invasion must have been after Rezin (at the beginning of the recent Syro-Israelitish war), had released that people from the yoke of Judah (Ch2 15:11; compare Kg2 16:6).

18–19. Gederoth--on the Philistine frontier (Jos 15:41).

Shocho--or Socoh (Jos 15:35), now Shuweikeh, a town in the Valley of Judah (see on Sa1 17:1).

Gimzo--now Jimza, a little east of Ludd (Lydda) [ROBINSON]. All these disasters, by which the "Lord brought Judah low," were because of Ahaz, king of Israel (Judah), see Ch2 21:2; Ch2 24:16; Ch2 28:27, who made Judah naked, and transgressed sore against the Lord.

20–21. Tilgath-pilneser . . . distressed him, but strengthened him not--that is, notwithstanding the temporary relief which Tilgath-pilneser afforded him by the conquest of Damascus and the slaughter of Rezin (Kg2 16:9), little advantage resulted from it, for Tilgath-pilneser spent the winter in voluptuous revelry at Damascus; and the connection formed with the Assyrian king was eventually a source of new and greater calamities and humiliation to the kingdom of Judah (Ch2 28:2-3).

22. HIS IDOLATRY IN HIS DISTRESS. (Ch2 28:22-27)

in the time of his distress did he trespass yet more against the Lord--This infatuated king surrendered himself to the influence of idolatry and exerted his royal authority to extend it, with the intensity of a passion--with the ignorance and servile fear of a heathen (Ch2 28:23) and a ruthless defiance of God (see on Kg2 16:10-20).

Next: 2 Chronicles Chapter 29