2 Kings 16:17

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 (Kg1 7:28, Kg1 7:29) and took down the molten sea, Kg2 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, Kg1 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 (Kg2 16:19) and leaving his kingdom to a better man, Hezekiah his son (Kg2 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.

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

HE SPOILS THE TEMPLE. (Kg2 16:17-19)

cut off the borders of the bases, &c.--It is thought that he did this to use the elaborate sculpture in adorning his palace.

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

2Ki 16:17 And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that [were] under it, and put it upon a pavement of stones.

Ver. 17. And king Ahaz cut off the borders.] He took away both the ornaments and instruments of the true religion.

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.

2Ki 16:17. Ahaz cut off the borders of the bases, and took down the sea from off the brazen oxen, &c. — Probably that he might dispose of them, or of the brass of them, in some other way; perhaps that he might turn them into money, either by casting them into such pieces as were current, or by selling them as they were.

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

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 (Kg2 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.

Kg2 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 Kg1 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 Kg2 23:34 and Kg2 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 Kg2 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 Ch2 28:20-21 seems to refer. It is also perfectly conceivable, as Zllich (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 Kg2 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 Kg2 25:13; though this does not warrant the conclusion that they were no longer in existence at that time.

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.)

16:17-18 Because the side panels and basins from the . . . water carts and the Sea were made of bronze (see 1 Kgs 7:25-40), Ahaz might have used them to pay tribute or for some other project. • In deference: Apparently at the request of the king of Assyria, Ahaz removed the canopy that led to the inner court as well as to the king’s private entrance to the Temple. Judah paid a heavy price in loss of freedom because of Ahaz’s trust in the Assyrian king’s military intervention on their behalf (2 Kgs 16:7-8, 10).

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

(17, 18) And king Ahaz cut off.—The key to the right understanding of these verses is given in the last words of 2Ki_16:18. Ahaz spoiled the Temple of its ornamental work, not out of wanton malice, but from dire necessity. He had to provide a present for the king of Assyria. Thus these verses are really a continuation of the first statement of 2Ki_16:10. They inform us how Ahaz managed not to appear empty-handed at Damascus. (So Thenius.) Prof. R. Smith says: “Ahaz, whose treasures had been exhausted by his first tribute, was soon driven by the repeated demands of his masters to strip the Temple even of its ancient bronze-work and other fixed ornaments. The incidental mention of this fact in a fragment of the history of the Temple incorporated in the Book of Kings is sufficient evidence of the straits to which the kingdom of Judah was reduced.”

Borders of the bases.—See 1Ki_7:28. Thenius thinks Ahaz replaced them with unadorned plates, and set the laver up in a different fashion; but the text does not say so. (Comp., however, 2Ki_25:13; 2Ki_25:16; Jer_52:17.)

The brasen oxen.—These were ultimately carried off by the Babylonians (Jer_52:20).

A pavement of stones—i.e., a pedestal or foundation of stonework: ἐπὶ βάσιν λιθίνην (LXX.).

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

17. Ahaz cut off the borders of the bases] For a description of these bases, which were moveable stands to carry the lavers used for the sacrifices, see 1Ki_7:27-39. The borders were of highly wrought ornamental work, made by Hiram of Tyre for king Solomon.

removed the laver from off them] i.e. From each of them. There were ten bases, with a laver on the top of each one.

and took down the sea from off the brasen oxen] This sea was also the work of Hiram. See 1Ki_7:23-26. It was supported by twelve oxen, three looking each way, and standing with their tails beneath the huge vessel. Ahaz took these beautiful castings away and allowed the sea to rest upon stone supports. As all these acts are in the next verse said to be done ‘because of the king of Assyria’ we may suppose that Tiglath-pileser was disposed to ask for the beautiful things which he saw, and as it was not in Ahaz’s power to say him nay, the king removed these treasures that the Assyrian monarch might not see and ask for them.

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.

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? Some others are written in the canonical book of Chronicles, Ch2 28:1 and were, it is highly probable, in the annals of the kings of Judah, now lost.

2 Kings 16:20

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

See the marginal references. The acts recorded here, were probably not mere wanton acts of mutilation, but steps in the conversion of these sacred objects to other uses, as to the ornamentation of a palace or of an idol temple. The bases, the oxen, and the sea were not destroyed - they remained at Jerusalem until its final capture Jer 52:17, Jer 52:20. Probably they were restored to their original uses by Hezekiah 2Ch 29:19.

A pavement of stones - Probably a pavement made expressly, for the stones of the court seem to have been covered with a planking of cedar 1Ki 6:36; 1Ki 7:12.

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

Stone, all out of avarice, (Haydock) and contempt of the Lord, who chastized him. (Menochius) --- He took away the plates of brass, c., from the doors, (Calmet) which Ezechias was forced to replace, (Haydock) afterwards to take down for the Assyrians, chap. xviii. 16. (Calmet)

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).

Which he did, either to express his contempt of them, or to render them inconvenient for the uses to which they had been designed; or to dispose of them, or of the brass of them, in some other place and way, as best suited with his fancy; or for the king of Assyria as it follows in the next verse.

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

17. Borders of the bases… laver… sea… brazen oxen — See notes and cuts at 1Ki_7:23-39. On his object in removing these precious things, see next verse.

A pavement of stones — A structure or pedestal made of stones; less costly and attractive than the brazen oxen.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And King Ahaz cut off the borders of the bases. By "the bases" are probably meant the stands of the ten brazen layers, which Hiram the Tyrian artificer made for Solomon, and which Solomon placed outside the temple, five on either side of the entrance. (1Ki_7:39) The "borders of the bases" seem to have consisted of ornamental panels, on which were carved, in relief, figures of lions, oxen, and cherubim, (1Ki_7:29) The object of Ahaz in these mutilations may have been merely destructive, as we find Egyptian kings, after a change of religion, mutilating the tablets, and erasing the inscriptions put up in honor of those gods who had ceased to be in favor with them. Or, possibly, he may, as Keil supposes, have wished to transfer the ornamental carvings to some other edifice, e.g. an idolatrous temple or a palace. And removed the laver from off them removed, i.e. , from each base "the laver" which stood upon itand took down the sea from off the brazen oxen that were under it. (On Solomon"s "molten sea," or great laver, and the twelve oxen which supported it, comp. 1Ki_7:23-26, and Jer_52:20) The "sea" was probably removed from off the backs of the oxen, in order that they might be made use of, as ornaments, elsewhere. And put it upon a pavement of stones; rather, upon a pedestal of stone (ejpisin liqinhn, LXX).

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

the portable stands

"the movable stands" or "the carts." These stands had wheels on them so they could be moved around.

he also took down the sea

"he also removed the large bowl." The "sea" was a huge basin or water bowl that was made of bronze.

because of the king of Assyria

Why they did this can be stated explicitly. AT: "to please the king of Assyria" (See: Assumed Knowledge and Implicit Information)

translationWords

cow

Sabbath

temple

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

The frames of the bases. The rows upon which the bases were made, as it is stated, ”The bases were made in the following manner: They had frames … ”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.