“Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel. burnt: or, offered sacrifice”
Benennom, “the son of Ennom,” 4 Kings xvi. — Consecrated. Hebrew, “burnt.” (Haydock)
“He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree.”
Tree. Remarkable for its size and beauty; as the heathens supposed that some deity lay there concealed. (Mariana) (Tirinus)
“Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter. Damascus: Heb. Darmesek”
Booty. Hebrew, “number of captives.” (Haydock) — The two kings had besieged Jerusalem without success: (4 Kings) but now their forces were divided. (Menochius) — The motives of this war were unjust, (Micheas ii. 8.)
“And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the governor of the house, and Elkanah that was next to the king. next: Heb. the second to the king”
At the same time, is not in Hebrew (Calmet) or Septuagint. (Haydock) — Zechri, one of the generals of Phacee, slew the king’s son, &c., after the engagement. — Next. Joseph and Aman enjoyed the like dignity, Genesis xli. 42., and Esther xiii. 3. The high priests had also seconds, 4 Kings xxv. 18. Septuagint, “vicar of the king.” (Calmet)
“But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage that reacheth up unto heaven.”
Heaven, and cries for vengeance against you. Though God designed to punish his people, your cruelty will not be excused. (Haydock) — The effect of this remonstrance, shews that all the kingdom of Israel was not devoid (Calmet) of feeling and religion. (Haydock) — They set a noble example for Christian princes to follow after a victory. (Du Hamel)
“And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?”
God, who forbids this, Leviticus xxv. 43., and Micheas ii. 8, 9. Hebrew, “are there not with you, yea, with you, sins against?” &c. If Juda have deserved punishment, reflect if you also be not guilty, ver. 13. Septuagint, “Behold, am I not here with you to bear witness to the Lord?”
“And said unto them, Ye shall not bring in the captives hither: for whereas we have offended against the LORD already, ye intend to add more to our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel.”
Our, is expressed in Hebrew and Septuagint. These people justly confess that they stand in need of pardon, without adding fresh crimes. (Haydock) — The cruel treatment of the people of Juda, and the design to make them slaves, were grievous sins. (Calmet)
“And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees , to their brethren: then they returned to Samaria.”
Above. Hebrew, “by name.” They deserved to be immortalized. (Haydock) — Anointed. This was very common, (Menochius) and refreshing. (Celsus i. 3.)
“At that time did king Ahaz send unto the kings of Assyria to help him.”
Kings. Hebrew, “kings.” But Septuagint have the singular, 4 Kings xvi. 7.
“For again the Edomites had come and smitten Judah, and carried away captives. captives: Heb. a captivity”
And. Septuagint, “Because the Edomites had come,…and taken many prisoners.” Protestants, “for again,” &c. (Haydock)
“The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.”
Gamzo. Syriac, “Garam,” perhaps Gaza, (Calmet) or a city south of Juda. (Menochius)
“For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD.”
Of Juda. Hebrew, “Israel.” But the Septuagint have “Juda.” (Haydock) — The names are often used promiscuously. (Calmet) — For he. Septuagint, “because he or it had apostatised from the Lord.” — Stript. Protestants, “he made Judah naked, and transgressed sore,” &c. Thus were the idolatrous Israelites exposed to shame and misery, after they had adored the golden calf, Exodus xxxii. 25. (Haydock) — In the Bacchanalian riots, the pagans threw off their garments, to shew that they trusted entirely in their false gods. (Tirinus) — Achaz had plunged his country in distress, (Calmet) both of soul and body, (Haydock) by his scandalous deportment. (Calmet) — Of all help, is added by way of explanation; (Tirinus) as God would no longer rescue his rebellious people from the hands of the enemy. (Haydock)
“And Tilgathpilneser king of Assyria came unto him, and distressed him, but strengthened him not.”
And. Hebrew and Septuagint, “And….the king….came against him, and smote him.” Hebrew continues, “but strengthened him not” in the end; though he had been invited, (ver. 16.; Haydock) and had actually made a diversion in favour of Achaz. But not being satisfied, he afterwards returned, and made cruel havoc in the country, imposing tribute upon the king, ver. 21., 4 Kings xvi. 7., and xviii. 7. It is therefore unnecessary to correct the Hebrew, with Grotius, to make it agree with 4 Kings xvi. 7. Thus—he “came to his aid, and relieved him from his distress, (ver. 21,) and granted him assistance.”
“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, and gave it unto the king of Assyria: but he helped him not.”
Gifts. Tribute. (Calmet) — Hebrew, “and gave it to, &c.: but he did not help him.” (Haydock)
“And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz.”
Moreover. Septuagint, “but to distress him.” — Wicked policy availeth nothing, but entails much evil. (Worthington) — King. Hebrew, “that king Achaz.” The sacred writer thus stigmatizes the impious king, who grew worse the more he was scourged. (Haydock) — 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 (Haydock) that Achaz acted thus of his own accord. (Calmet) — Septuagint, “And king Achaz said, (23) I will studiously seek the gods of Damascus, who have buffetted me,” &c. (Haydock) — 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 Kings 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! (Calmet)
“And Ahaz gathered together the vessels of the house of God, and cut in pieces the vessels of the house of God, and shut up the doors of the house of the LORD, and he made him altars in every corner of Jerusalem.”
God: first through fear of the Assyrian, (4 Kings) but afterwards he permitted it to continue in the same state of irreligion. (Calmet) — So easily do people fall into this abyss, who begin to neglect instruction! (Haydock) — Ezechias took care to open the temple again, chap. xxix. 3. (Calmet) — None of the former kings had dared (Haydock) to prohibit the worship of the true God. (Tirinus)
“And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.”
Israel is put as comprising Juda. (Haydock) (Chap. xx. 34., and xxiv. 16., &c.) (Calmet)