2 Chronicles 28:22

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

AHAZ ADOPTS THE SYRIAN IDOLATRY, AND CLOSES THE TEMPLE (2Ch_28:22-25; comp. 2Ki_16:10-18).

(22) In the time of his distress.—At the time when he (Tiglath) oppressed him, i.e., at the time when Ahaz went to Damascus to do homage to the Assyrian monarch (2Ki_16:10), probably in reluctant obedience to a peremptory mandate.

Did he trespass . . . Ahaz.—He dealt yet more unfaithfully towards Jehovah, he, king Ahaz. The subject is emphatically repeated: “he, king Ahaz,” who had already been sorely chastised, sinned yet more. Or “he, king Ahaz,” the notorious apostate.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2Ch 28:22 And in the time of his distress did he trespass yet more against the LORD: this [is that] king Ahaz.

Ver. 22. And yet in the time of his distress.] So stubborn was he and stiff necked, he would sooner break than bend. Such refractories also were Pharaoh, Saul, the Scribes and Pharisees, the railing thief that suffered with our Saviour: "reprobate silver" the Scripture calleth them; {Jer 6:30} they add rebellion to their sin, {Job 34:37} and to their sinews of iron, brows of brass. {Isa 48:4}

This is that king Ahaz.] That stigmatical Belialist. There are three men in Scripture that have a special brand or mark of ignominy set upon them: Cain, {Gen 4:15} Dathan, {Num 26:9} and Ahaz here; the reason whereof was, chiefly, the sin of stubbornness.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch_28:22-23

And in the time of his distress did he trespass yet more against the Lord.

When affliction may be said to have failed of its object

I. I suppose that you have set your heart upon some cherished design--that you have dwelt upon it to such a degree as to neglect for it many social duties and all your thoughts of God. You have missed attaining it, and are deeply disappointed. If you have not learned thenceforward to strive more soberly, to plant and sow, and build and labour, and not look for success without uttering, Father, if it seem good to Thee, nevertheless, not as I will, but as Thou wilt; if you are still engaged in the same projects with the same temper, or one even more infatuated--then distress has been sent to you in vain: you are sacrificing to the gods that smote you; trespassing yet more against the Lord.

II. Suppose that you have been smitten with some disease, mental or bodily--the not unnatural, consequence of dissipation or thoughtlessness, or perverseness, or the like. If you have not learned from Gods displeasure; if you have not resolved that with renewed health you would walk in newness of life; if you have returned to your old sins with new zest from being for a time debarred from them--then the distress which God sent you has hardened and not softened you. You are worshipping the idols of your own hearts with a devotion which it will be more difficult than ever to displace.

III. Or, in conclusion, suppose that you have given way to ill-temper, and that God has punished you by alienation of friends, by retaliation on the part of ill-wishers, by distrust on the part of all. Has this set you upon governing the impetuousness of passion, or checking the reproachful word? Or have you merely turned your spirit into some more unkindly channel--moroseness, peevishness, misanthropy? If so, distress and chastisement have not done their proper work upon you. Like Ahaz you are going on to trespass yet more against the Lord. (D. Hessey.)

Ahazs persistent wickedness

I. A conspicuous example of persistent wickedness. He pushed on in face of many and powerful barriers placed in his way.

1. He had a godly ancestry. Oh, sir, said an aged sinner who came to his minister in great distress, to think of my fathers and mothers prayers, and then of the vile wretch that I have been!

2. It would seem that other like influences continued to surround Ahaz in his own palace. The mother of his son Hezekiah was the daughter of the wise and good Zechariah.

3. God often makes use of goodness to bring men to repentance. He tried this upon Ahaz. In a time of peril and alarm Isaiah was commissioned to say unto him, Take heed and be quiet; fear not, neither be faint-hearted.

4. When goodness fails, it is Gods way to try severity.

II. What came of all this?

1. The kings life was one of ill, not of good.

2. Ahaz brought ill upon others: He made Judah naked. If, says Dr. South, a man could be wicked and a villain to himself alone, the mischief would be so much the more tolerable. But the case is much otherwise. The guilt of the crime lights upon one, but the example of it sways a multitude. Especially is this true if the criminal be one of note or eminence. For the fall of such an one by any temptation is like that of a principal stone or stately pillar tumbling from a lofty eminence into the deep mire of the street. It does not only plunge and sink into the black dirt itself: it also dashes or bespatters all that are about it, or near it, when it falls.

3. In character and influence Ahaz went from bad to worse.

4. He went to an unhonoured and hopeless grave. (Monday Club Sermons.)

Sinning under the rod

I. Ahaz was the son of a pious king of judah.

II. For his wickedness God visited him with a series of sad calamities.

III. We see here the guilt and danger of hardening ourselves under Gods afflicting hand.

IV. Those who receive afflictions may grow more rebellious under them.

V. The guilt of any approach to such a condition may be easily seen.

VI. It becomes us to inquire, what have been the effects of Gods chastenings upon ourselves? (W. H. Lewis, D.D.)

The use and danger of despising afflictions

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I. The use of afflictions. The end of all the Divine dispensations towards mankind is their eternal salvation, in subserviency to the honour of His great name. This end can only be accomplished in the way of repentance, faith, and holiness. The aim, therefore, of all ordinances, providential dispensations, and means of grace, is to beget or strengthen in us these three branches of Christianity. Among the various means which the Lord makes use of for this end, affliction is one of the chief. The right use of afflictions will lead us--

1. To humble ourselves beneath His mighty hand.

2. To ascribe righteousness to Him by confessing our sins and acknowledging the justice of His dealings with us.

3. To return to Him by Jesus Christ.

4. To cleave to Him with full purpose of heart.

5. To submit to His will.

6. To depend upon His grace and power.

7. To walk in His ways.

II. The dreadful case or those who despise and abuse them (Pro_29:1). Ahaz trespassed more and more. Too many are like him (Rev_16:10-11). (W. Richardson.)

Lessons from the life of Ahaz

I. That a course or sin is continually downward. Sin propagates itself, but is not reformatory.

II. That God is faithful in checking men in this downward course. God ever seeks by His providence and Spirit to turn men from an evil course which will end in ruin.

III. That if men will not be checked in an evil course, they may become notable examples of punishment. (James Wolfendale.)

Evil habits

1. Evil habits strengthen by indulgence.

2. The world increases its power over its votaries as they advance in life.

3. Sinners in mature years lose the perception of religious truth.

4. There is a limit to Divine endurance. (Biblical Museum.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ch 28:22. This is that King Ahaz — That monster and reproach of mankind, that unteachable and incorrigible prince, whom even grievous afflictions made worse, which commonly make men better. This is he whose name deserves to be remembered and detested for ever.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

28:22-23 King Ahaz spurned the Lord by building an altar modeled after one in Damascus (2 Kgs 16:10-16) and by offering sacrifices to the gods of Damascus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

22–25 (cp. 2Ki_16:10-18). Apostasy of Ahaz

22. did he trespass … against the LORD: this is that king Ahaz] R.V. did he trespass … against the LORD, this same king Ahaz. For the phrase “this same” cp. 2Ch_32:30; 2Ch_33:23 (R.V.).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Moreover. Sept. "but to distress him." --- Wicked policy availeth nothing, but entails much evil. W. --- King. Heb. "that king Achaz." The sacred writer thus stigmatizes the impious king, who grew worse the more he was scourged. H. --- This was the monster, which could not be tamed. Amama --- Eva. "ille," is five times used as a reproach, and often to signify applause. Kimchi --- By himself, is an addition. Amama --- It gives us to understand (H.) that Achaz acted thus of his own accord. C. --- Sept. "And king Achaz said, (23) I will studiously seek the gods of Damascus, who have buffetted me," &c. H. --- This resolution he took while the arms of Rasin were formidable to him: but he put it in execution after the king of Assyria had delivered him, when he went to Damascus to return him thanks, 4 K. xvi. 10. This stupid blindness and impiety irritated God so much, that he abandoned Juda to the arms of the king, who had been called in as a protector. How could he expect aid from gods who had suffered their own country and people of Damascus to fall a prey to the invader! C.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That monster and reproach of mankind, that unteachable and incorrigible prince, whom even grievous afflictions made worse, which commonly make men better. This is he whose name deserves to be remembered and detested for ever. Or, king Ahaz was the same, no changeling, not a whit better by all the methods which God used with him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

This is that King Ahaz. Expunge the words in italic type. Revised Version, this same King Ahaz. But the most literal rendering will be the most forcible: He, the King Ahaz.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That Ahaz - That monster and reproach of mankind, that unteachable and incorrigible prince, whom even grievous afflictions made worse, which commonly make men better. This is he, whose name deserves to be remembered and detested forever.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The liberation of the prisoners. - In Samaria there was a prophet of the Lord (i.e., not of the Jahve there worshipped in the calf images, but of the true God, like Hosea, who also at that time laboured in the kingdom of the ten tribes), Oded by name. He went forth to meet the army returning with the prisoners and the booty, as Azariha-ben-Oded (Ch2 15:2) once went to meet Asa; pointed out to the warriors the cruelty of their treatment of their brethren, and the guilt, calling to Heaven for vengeance, which they thereby incurred; and exhorted them to turn away the anger of God which was upon them, by sending back the prisoners. To soften the hearts of the rude warriors, and to gain them for his purpose, he tells them (Ch2 28:9), "Because the Lord God of your fathers was wroth, He gave them (the men of Judah) into your hand:" your victory over them is consequently not the fruit of your power and valour, but the work of the God of your fathers, whose wrath Judah has drawn upon itself by its defection from Him. This you should have considered, and so have had pity upon those smitten by the wrath of God; "but he have slaughtered among them with a rage which reacheth up to heaven," i.e., not merely with a rage beyond all measure, but a rage which calls to God for vengeance; cf. Ezr 9:6.

Ch2 28:10

"And now the sons of Judah and Jerusalem ye purpose to subject to yourselves for bondmen and bondwomen!" יהוּדה בּני is accus., and precedes as being emphatic; i.e., your brethren, whom the wrath of God has smitten, you purpose to keep in subjection. אתּם also is emphatically placed, and then is again emphasized at the end of the sentence by the suffix in לכם: "Are there not, only concerning you, with you, sins with Jahve your God?" i.e., Have you, to regard only you, not also burdened yourselves with many sins against the Lord? The question הלא, is a lively way of expressing assurance as to a matter which is not at all doubtful.

Ch2 28:11

After thus quickening the conscience, he calls upon them to send back the prisoners which they had carried away from among their brethren, because the anger of Jahve was upon them. Already in their pitiless butchery of their brethren they had committed a sin which cried to heaven, which challenged God's anger and His punishments; but by the carrying away of the women and children from their brethren they had filled up the measure of their sin, so that God's anger and rage must fall upon them.

Ch2 28:12-13

This speech made a deep impression. Four of the heads of the Ephraimites, here mentioned by name, - according to Ch2 28:12, four princes at the head of the assembled people, - came before those coming from the army (על קוּם, to come forward before one, to meet one), and said, Ch2 28:13, "Bring not the captives hither; for in order that a sin of Jahve come upon us, do you purpose (do you intend) to add to our sins and to our guilt?" i.e., to increase our sins and our guilt by making these prisoners slaves; "for great is our guilt, and fierce wrath upon Israel."

Ch2 28:14

Then the armed men (החלוּץ, cf. Ch1 12:23) who had escorted the prisoners to Samaria left the prisoners and the booty before the princes and the whole assembly.

Ch2 28:15

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

in his time of suffering

"when he was suffering"

the gods of Damascus

The Syrians believed Damascus to be the city where their gods dwelt, much like Yahweh dwelt in Jerusalem. AT: "the gods whom the Syrians worshiped in Damascus" (See: Assumed Knowledge and Implicit Information)

gods that had defeated him

This expresses Ahaz's opinion. Because the Syrians had defeated him and his army, Ahaz attributed his defeat to the gods whom the Syrians worshiped. AT: "gods whom he believed had enabled the Syrian army to defeat him" (See: Assumed Knowledge and Implicit Information)

they were the ruin of him and of all Israel

The word "ruin" can be translated with a verb. AT: "those gods ruined him and all Israel" (See: Abstract Nouns)

all Israel

Here "Israel" represents the southern kingdom of Judah.

translationWords

suffer

sacrifice

false god

Damascus

Aram

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.