2 Chronicles 28:6

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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ch 28:6 For Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day, [which were] all valiant men; because they had forsaken the LORD God of their fathers.

Ver. 6. For Pekah the son of Remaliah.] Here was aliud ex alio malum: the other evil from other man, but these hammers of the Most High did but beat upon cold iron. See 2Ki 15:27.

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 28:6. Pekah slew in Judah a hundred and twenty thousand in one day — Never was such bloody work made among them before, since they were a nation, and that by Israelites too! The kingdom of Israel was not strong at this time, and yet strong enough, it appears, to bring this great destruction upon Judah. But certainly so many men, valiant 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 the righteous hand of God upon them. Because they had forsaken the Lord God of their fathers — Ahaz walked in the ways of the kings of Israel, and God chose the kings of Israel for his scourge: it is just with God, to make them a plague to us, whom we have made our patterns, or partners in sin.

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

Who was king of Israel.

Hebrew, sons of strength.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) For.—And, i.e., so.

Pekah . . . slew in Judah an hundred . . . in one day.—Details of what is generally stated in the last sentence of 2Ch_28:5. The totals of slain and of captives (2Ch_28:8) are both round numbers. The figures 120,000, if accurate, would show that about a third of the Jewish host (2Ch_26:13) had fallen in the battle and pursuit. The ruthlessness of the foe is borne out by the words of the prophet Oded in 2Ch_28:9 : “Ye have slain them in a rage that reacheth up to heaven.” Isa_7:6 proves that the allies designed to break wholly the independence of Judah, by abolishing the Davidic monarchy, and setting up a Syrian vassal king.

In one day.—In one great engagement. Among the Hebrews and Arabs the word “day” often bears the special force of “day of battle;” e.g., “the day of Midian” (Isa_9:4).

Because they had forsaken.—2Ch_27:2. Moreover, the idolatrous example of Ahaz would be eagerly followed by large numbers of the people, whose average religious condition was far below the standard which the prophets of Jehovah demanded. The prophetical writings demonstrate this.

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

6. an hundred and twenty thousand] i.e. more than a third of the host as reckoned in 2Ch_26:13.

which were all] R.V. all of them.

the Lord God] R.V. the LORD, the God. “The LORD” stands here for the proper name “Jehovah”; cp. 2Ch_21:10, 2Ch_24:18; 2Ch_24:24.

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.

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.

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

The fearful loss here described may have been due to a complete defeat followed by panic.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

(See foregoing note.) A hundred and twenty thousand. The number is large, but, the uncertainty of very many of these figures notwithstanding, it is impossible absolutely to pronounce it incredible. Because they had forsaken. The now frequent refrain of the writer.

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

Forsaken - Ahaz walked in the ways of the kings of Israel, and God chose the king of Israel for his scourge: it is just with God, to make them a plague to us, whom we have made our patterns, or partners in sin.

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