2 Kings 16:1

2Kgs 16:9 . Ahaz goes to meet him at Damascus: sees an altar there, a pattern of which he sends to Urijah, the priest; and orders him to make one like it, which he does, 2Kgs 16:10-15 . He makes several alterations in the temple; dies; and Hezekiah his son reigns in his stead, 2Kgs 16:16-20 . Verse 2 Twenty years old was Ahaz - Here is another considerable difficulty in the chronology. Ahaz was but twenty years old when he began to reign, and he died after he had reigned sixteen years; consequently his whole age amounted only to thirty-six years. But Hezekiah his son was twenty-five years old when he began to reign; and if this were so, then Ahaz must have been the father of Hezekiah when he was but eleven years of age! Some think that the twenty years mentioned here respect the beginning of the reign of Jotham, father of Ahaz; so that the passage should be thus translated: Ahaz was twenty years of age when his father began to reign; and consequently he was fifty-two years old when he died, seeing Jotham reigned sixteen years: and therefore Hezekiah was born when his father was twenty-seven years of age. This however is a violent solution, and worthy of little credit. It is better to return to the text as it stands, and allow that Ahaz might be only eleven or twelve years old when he had Hezekiah: this is not at all impossible; as we know that the youth of both sexes in the eastern countries are marriageable at ten or twelve years of age, and are frequently betrothed when they are but nine. I know a woman, an East Indian, who had the second of her two first children when she was only fourteen years of age, and must have had the first when between eleven and twelve. I hold it therefore quite a possible case that Ahaz might have had a son born to him when he was but eleven or twelve years old. Verse 3 Made his son to pass through the fire - On this passage I beg leave to refer the reader to my notes on Lev 18:21 ; Lev 20:2 , Lev 20:14 , where the subject is considered at large. Verse 5 But could not overcome him - It is likely that this was the time when Isaiah was sent to console Ahaz; (see Isa 7:1 ); and predicted the death both of Rezin and Pekah, his enemies. Verse 6 Recovered Elath to Syria - See the note on 2Kgs 14:22 . Verse 7 I am thy servant and thy son - I will obey thee in all, and become tributary to thee; only help me against Syria and Israel. Verse 9 The king of Assyria hearkened unto him - It is said, 2Chr 28:20 , that Tilgath-pilneser distressed him, but strengthened him not. Though he came against the Syrians, and took Damascus, and slew Rezin, yet he did not help Ahaz against the Philistines, nor did he lend him any forces to assist against Israel; and he distressed him by taking the royal treasures, and the treasures of the temple, and did him little service for so great a sacrifice. He helped him a little, but distressed him on the whole. It appears that, about this time, Pekah king of Israel nearly ruined Judea: it is said, 2Chr 28:6 , that he slew one hundred thousand valiant men in one day; and that he carried away captive to Samaria two hundred thousand women and children, and much spoil; but, at the instance of the prophet Oded, these were all sent back, fed and clothed, 2Chr 28:8-16 . Verse 10 Ahaz went to Damascus - He had received so much help on the defeat of Rezin, that he went to Damascus to meet the king of Assyria, and render him thanks. Ahaz sent to Urijah the priest the fashion of the altar - This was some idolatrous altar, the shape and workmanship of which pleased Ahaz so well that he determined to have one like it at Jerusalem. For this he had no Divine authority, and the compliance of Urijah was both mean and sinful. That Ahaz did this for an idolatrous purpose, is evident from 2Chr 28:21-25 : "For he sacrificed to the gods of Damascus; - and he said, Because the gods of the kings of Syria help them, I will sacrifice to them, that they may help me. And he made high places to burn incense to other gods in every city of Judah." Verse 14 Put it on the north side - He seems to have intended to conform every thing in the Lord's house as much as possible to the idolatrous temples which he saw at Damascus, and to model the Divine worship in the same way: in a word to honor and worship the gods of Syria, and not the God of heaven. All the alterations specified here were in contempt of the true God. Thus he provoked to anger the Lord God of his fathers, 2Chr 28:25 . Verse 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. Verse 20 Was buried with his fathers in the city of David - But it is expressly declared, 2Chr 28:27 , that he was not buried in the sepulchres of the kings of Israel; and this was undoubtedly intended as a mark of degradation. His reign was disastrous and impious; and it was disastrous because it was impious. He had been a scourge, not a blessing, to his people. He had not only made illegal alterations in the temple, and in the mode of worship prescribed by the true God, but he had polluted all the cities of Judah with idolatry, and brought ruin upon the nation. On the whole, a worse king than himself had not as yet sat on the Jewish throne; and yet he had many advantages: he had for counsellor one of the greatest men ever produced in the Jewish nation, Isaiah the prophet; and God condescended to interpose especially for him when grievously straitened by the kings of Israel and Syria, both of whom were cut off according to the prediction of this prophet. But he would not lay it to heart, and therefore the wrath of God fell heavily upon him, and upon the stiff-necked and rebellious people whom he governed. He had sufficient warning and was without excuse. He would sin, and therefore he must suffer. Introduction Hoshea's wicked reign, 2Kgs 17:1 , 2Kgs 17:2 . Shalmaneser comes up against him, makes him tributary, and then casts him into prison, 2Kgs 17:3 , 2Kgs 17:4 . He besieges Samaria three years; and at last takes it, and carries Israel captive into Assyria, and places them in different cities of the Assyrians and Medes, 2Kgs 17:5 , 2Kgs 17:6 . Th

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