Read-Post Through the Bible

[daniel1212av]

2Ch 15:8-19 -

We are here told what good effect the foregoing sermon had upon Asa.

I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1Pe_4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb_8:13.

II. He extended his influence further than before, 2Ch_15:9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes.

1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zec_8:23. 2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (2Ch_15:9), yet it is said (2Ch_15:10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.

III. He and his people offered sacrifices to God, as his share of the spoil they had got, 2Ch_15:11. Their offering here was nothing to Solomon's (2Ch_7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, 2Ch_15:18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?

IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Psa_110:3. Observe,

1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: -

(1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul.

(2.) That they would, to the utmost of their power, oblige others to seek him, 2Ch_15:13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deu_17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, 2Ch_15:8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.

2. In what manner they made this covenant.

(1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, 2Ch_15:14, 2Ch_15:15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God.

(2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.

V. We are told what was the effect of this their solemn covenanting with God.

1. God did well for them: He was found of them, and gave them rest round about (2Ch_15:15), so that there was no war for a long time after (2Ch_15:19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1Ki_15:16. National piety procures national blessings.

2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, 2Ch_15:16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deu_33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (2Ch_15:12, 2Ch_15:13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others.

But the reformation was not complete; the high places were not all taken away, though many of them were, 2Ch_14:3, 2Ch_14:5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection. — Henry

[daniel1212av]

In this chapter we illustrations of at least 3 of the statements of the LORD Jesus, that of

V 13:  "That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman."

(Mark 8:35)  "For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it."

V. 16:  "And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron."

(Luke 14:26)  "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."

V. 7:  "But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days."

(Mat 6:22)  "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light."

(John 4:24)  "God is a Spirit: and they that worship him must worship him in spirit and in truth."

The high places, which were pagan places of worship that the reformed Jews sought to turn into places of Jehovistic worship, may be said to correspond to the annual observance of liturgical  “days, and months, and times, and years" (Gal 4:10), which were instituted in Roman Catholicism's attempt to “Christianize” pagan festivals in condescension to the culture. Like here, rather than letting them die, attempting to Christianize distinctively pagan practices served to perpetuate their existence, which allowed them to the more easily revert back much to their original corrupt form (Israel would soon engage in pagan worship in the high places). However, God does not need help from paganism, and true worship of Him is the fruit of new creations, not amalgamations of religious syncretism. And such as are born of the Spirit are to be led by Him, and are set free from the legalism (Mk. 7:7) that requires souls to annually bow down to a calendar instituted by a false church which prescribes specific seasons of worship, and instead we are to worship the risen LORD daily and weekly as He leads, after the pattern of the mature New Testament church. The only precedent we have in the New Testament for a specific day of Christian meeting is the first day of their week (Jn. 20:19; Act 2:1; 20:7; 1 Cor. 16:2).  May we do better in giving God the glory due His name, which i come short in.

[daniel1212av]

(2 Chr 16)  "In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. {2} Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Benhadad king of Syria, that dwelt at Damascus, saying, {3} There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. {4} And Benhadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abelmaim, and all the store cities of Naphtali. {5} And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. {6} Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah.

{7} And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand. {8} Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. {9} For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars. {10} Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time. {11} And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel. {12} And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. {13} And Asa slept with his fathers, and died in the one and fortieth year of his reign. {14} And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him."

[daniel1212av]

2 Chronicles 16 -
Baasha, king of Israel, begins to build Ramah, to prevent his subjects from having any intercourse with the Jews, 2Ch_16:1. Asa hires Ben-hadad, king of Syria, against him; and obliges him to leave off building Ramah, 2Ch_16:2-5. Asa and his men carry the stones and timbers of Ramah away, and build therewith Geba and Mizpah, 2Ch_16:6. Asa is reproved by Hanani, the seer, for his union with the king of Syria: he is offended with the seer, and puts him in prison, 2Ch_16:7-10. Of his acts, 2Ch_16:11. He is diseased in his feet, and seeks to physicians and not to God, and dies, 2Ch_16:12, 2Ch_16:13. His sumptuous funeral, 2Ch_16:14.

2 Chronicles 16 - This chapter concludes the history of the reign of Asa, but does not furnish so pleasing an account of his latter end as we had of his beginning. 

I. Here is a foolish treaty with Benhadad king of Syria (2Ch_16:1-6).  II. The reproof which God sent him for it by a prophet (2Ch_16:7-9). 

III. Asa's displeasure against the prophet for his faithfulness (2Ch_16:10). 

IV. The sickness, death, and burial of Asa (2Ch_16:11-14). — Henry 

2Ch 16:1-14 -
A plain and faithful reproof was given to Asa by a prophet of the Lord, for making a league with Syria. God is displeased when he is distrusted, and when an arm of flesh is relied on, more than his power and goodness. It is foolish to lean on a broken reed, when we have the Rock of ages to rely upon. To convince Asa of his folly, the prophet shows that he, of all men, had no reason to distrust God, who had found him such a powerful Helper. The many experiences we have had of the goodness of God to us, aggravate our distrust of him. But see how deceitful our hearts are! we trust in God when we have nothing else to trust to, when need drives us to him; but when we have other things to stay on, we are apt to depend too much on them. Observe Asa's displeasure at this reproof. What is man, when God leaves him to himself! He that abused his power for persecuting God's prophet, was left to himself, to abuse it further for crushing his own subjects. Two years before he died, Asa was diseased in his feet. Making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from God only, were his sin and folly. In all conflicts and sufferings we need especially to look to our own hearts, that they may be perfect towards God, by faith, patience, and obedience. — MHCC

2Ch 16:1-6 - How to reconcile the date of this event with the history of the kings I am quite at a loss. Baasha died in the twenty-sixth year of Asa, 1Ki_16:8. How then could this be done in his thirty-sixth year, when Baasha's family was quite cut off, and Omri was upon the throne? It is generally said to be meant of the thirty-sixth year of the kingdom of Asa, namely, that of Judah, beginning from the first of Rehoboam, and so it coincides with the sixteenth of Asa's reign; but then 2Ch_15:19 must be so understood; and how could it be spoken of as a great thing that there was no more war till the fifteenth year of Asa, when that passage immediately before was in his fifteenth year? (2Ch_15:10), and after this miscarriage of his, here recorded, he had wars, 2Ch_16:9. Josephus places it in his twenty-sixth year, and then we must suppose a mistake in the transcriber here and 2Ch_15:19, the admission of which renders the computation easy. This passage we had before (1Ki_15:17, etc.) and Asa was in several ways faulty in it.

1. He did not do well to make a league with Benhadad, a heathen king, and to value himself so much upon it as he seems to have done, 2Ch_16:3. Had he relied more upon his covenant, and his father's, with God, he would not have boasted so much of his league, and his father's, with the royal family of Syria.

2. If he had had a due regard to the honour of Israel in general, he would have found some other expedient to give Baasha a diversion than by calling in a foreign force, and inviting into the country a common enemy, who, in process of time, might be a plague to Judah too.

3. It was doubtless a sin in Benhadad to break his league with Baasha upon no provocation, but merely through the influence of a bribe; and, if so, certainly it was a sin in Asa to move him to it, especially to hire him to do it. The public faith of kings and kingdoms must not be made so cheap a thing.

4. To take silver and gold out of the house of the Lord for this purpose was a great aggravation of the sin, 2Ch_16:2. Must the temple be plundered to serve his carnal politics? He had better have brought gifts and offerings with prayers and supplications, to the house of the Lord, that he might have engaged God on his side and made him his friend; then he would not have needed to be at this expense to make Benhadad his friend.

5. It was well if Asa had not to answer for all the mischief that the army of Benhadad did unjustly to the cities of Israel, all the blood they shed and all the spoil they made, 2Ch_16:4. Perhaps Asa intended not that they should carry the matter so far. But those that draw others to sin know not what they do, nor where it will end. The beginning of sin is as the letting forth of water. However the project succeeded. Benhadad gave Baasha a powerful diversion, obliged him to leave off building Ramah and betake himself to the defence of his own country northward, which gave Asa an opportunity, not only to demolish his fortifications, but to seize the materials and convert them to his own use. — Henry 

1 Kings 16 and 2 Chronicles 15, 16:  Traditional Biblical chronologers suggest that 2 Chronicles 15:19 and 16:1 should be translated as follows: "And there was no more war until the 35th year of Asa's kingdom. In the 36th year of Asa's kingdom, Baasha king of Israel came up against Judah." (The Hebrew noun can mean either reign or kingdom.) They propose that these events are dated from the split between the northern and southern kingdoms, which would be the beginning of Asa's kingdom. That is, the kingdom of Judah would date from that event, and at the present time it was Asa's kingdom. Moreover, since Rehoboam and Abijam were bad kings, the kingdom of Judah did not really come into its own until Asa's reign. Additionally, and perhaps most importantly, Asa had just led the nation in a covenant renewal, reestablishing it. Thus, Judah was in a special way Asa's kingdom at this time. The 35th and 36th years of Judah would be the 15th and 16th years of Asa's personal reign.

The criticism of this interpretation is that it involves special pleading. Nowhere else do we translate the Hebrew noun as "kingdom" instead of "reign." The chronicler nowhere else dates from the beginning of the kingdom of Judah. Why do so here?

In reply, traditional chronologers point to 2 Chronicles 22:2, which says that Ahaziah was a "son of 42 years when he began to reign," contradicting 2 Kings 8:26, which says he was only 22 years old. They point out that Ahaziah came to the throne 42 years after his grandfather Omri, and so the chronicler at this point seems to be dating this event from the beginning of Omri's line. —  James B. Jordan in association with Institute for Christian Economics

[daniel1212av]

2Ch 16:7-14 - Here is,

I. A plain and faithful reproof given to Asa by a prophet of the Lord, for making this league with Baasha. The reprover was Hanani the seer, the father of Jehu, another prophet, whom we read of 1Ki_16:1; 2Ch_19:2. We observed several things amiss in Asa's treaty with Benhadad. But that which the prophet here charges upon him as the greatest fault he was guilty of in that matter is his relying on the king of Syria and not on the Lord his God, 2Ch_16:7. He thought that, though God was on his side, this would not stand him in stead unless he had Benhadad on his side, that God either could not or would not help him, but he must take this indirect course to help himself. Note, God is much displeased when he is distrusted and when an arm of flesh is relied on more than his power and goodness. By putting our confidence in God we give honour to him, and therefore he thinks himself affronted if we give that honour to another. He plainly tells the king that herein he had done foolishly, 2Ch_16:9. It is a foolish thing to lean on a broken reed, when we have the rock of ages to rely upon. To convince him of his folly he shows him,

1. That he acted against his experience, 2Ch_16:8. He, of all men, had no reason to distrust God, who had found him such a present powerful helper, by whom he had been made to triumph over a threatening enemy, as his father before him, because he relied upon the Lord his God, 2Ch_13:18; 2Ch_14:11. “What!” said the prophet, “Were not the Ethiopians and the Lubim a huge host, enough to swallow up a kingdom? And yet, because thou didst rely on the Lord, he delivered them into thy hand; and was not he sufficient to help thee against Baasha?” Note, The many experiences we have had of the goodness of God to us aggravate our distrust of him. Has he not helped us in six troubles? And have we any reason to suspect him in the seventh? But see how deceitful our hearts are! We trust in God when we have nothing else to trust to, when need drives us to him; but, when we have other things to stay on, we are apt to stay too much on them and to lean on our own understanding as long as that has any thing to offer; but a believing confidence will be in God only, when a smiling world courts it most.

2. That he acted against his knowledge of God and his providence, 2Ch_16:9. Asa could not be ignorant that the eyes of the Lord run to and fro through the earth, strongly to hold with those (so it may be read) whose heart is perfect towards him; that is,

(1.) That God governs the world in infinite wisdom, and the creatures, and all their actions, are continually under his eye. The eye of Providence is quick-sighted - it runs; it is intent - it runs to and fro; it reaches far - through the whole earth, no corner of which is from under it, not the most dark or distant; and his eye directs his hand, and the arm of his power; for he shows himself strong. Does Satan walk to and fro in the earth? Providence runs to and fro, is never out of the way, never to seek, never at a loss.

(2.) That God governs the world for the good of his people, does all in pursuance of the counsels of his love concerning their salvation, all for Jacob his servant's sake, and Israel his elect, Isa_45:4. Christ is head over all things to his church, Eph_1:22. (3.) That those whose hearts are upright with him may be sure of his protection and have all the reason in the world to depend upon it. He is able to protect them in the way of their duty (for wisdom and might are his), and he actually intends their protection. A practical disbelief of this is at the bottom of all our departures from God and double-dealing with him. Asa could not trust God and therefore made court to Benhadad.

3. That he acted against his interest.

(1.) He had lost an opportunity of checking the growing greatness of the king of Syria, (2Ch_16:7): His host has escaped out of thy hand, which otherwise would have joined with Baasha's and fallen with it.

(2.) He had incurred God's displeasure and henceforth must expect no peace, but the constant alarms of war, 2Ch_16:9. Those that cannot find in their hearts to trust God forfeit his protection and throw themselves out of it.

II. Asa's displeasure at this reproof. Though it came from God by one that was known to be his messenger, though the reproof was just and the reasoning fair, and all intended for his good, yet he was wroth with the seer for telling him of his folly; nay, he was in a rage with him, 2Ch_16:10. Is this Asa? Is this he whose heart was perfect with the Lord all his days? Well, let him that thinks he stands take heed lest he fall. A wise man, and yet in a rage! An Israelite, and yet in a rage with a prophet! A good man, and yet impatient of reproof, and that cannot bear to be told of his faults! Lord, what is man, when God leaves him to himself? Those that idolize their own conduct cannot bear contradiction; and those that indulge a peevish passionate temper may be transported by it into impieties as well as into indecencies, and will, some time or other, fly in the face of God himself. See what gall and wormwood this root of bitterness bore.

1. In his rage he committed the prophet to the jail, put him in a prison-house, as a malefactor, in the stocks (so some read it,) or into little-ease. God's prophets meet with many that cannot bear reproof, but take it much amiss, yet they must do their duty.

2. Having proceeded thus far, he oppressed some of the people, probably such as owned the prophet in his sufferings, or were known to be his particular friends. He that abused his power for the persecuting of God's prophet was left to himself further to abuse it for the crushing of his own subjects, whereby he weakened himself and lost his interest. Most persecutors have been tyrants.

III. His sickness. Two years before he died he was diseased in his feet (2Ch_16:12), afflicted with the gout in a high degree. He had put the prophet in the stocks, and now God put him in the stocks; so his punishment answered his sin. His disease was exceedingly great; it came to the height (so some); it flew up to his head (so others), and then it was mortal. This was his affliction; but his sin was that in his disease, instead of seeking to the Lord for relief, he sought to the physicians. His making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from God only, were his sin and folly. The help of creatures must always be used with an eye to the Creator, and in dependence upon him, who makes every creature that to us which it is, and without whom the most skilful and faithful are physicians of no value. Some think that these physicians were strangers to the commonwealth of Israel, and were a sort of conjurers, to whom he applied as if there were not a God in Israel.

IV. His death and burial. His funeral had something of extraordinary solemnity in it, 2Ch_16:14. They made a very magnificent burying for him. I am loth to think (as some do) that he himself ordered this funeral pomp, and that it was an instance of his vanity, that he would be buried like the Gentiles, and not after the way of the Jews. It is said indeed, He digged the sepulchre for himself, as one mindful of his grave; but I am willing to believe that this funeral pomp was rather an expression of the great respect his people retained for him, notwithstanding the failings and infirmities of his latter days. It was agreed to do him honour at his death. Note, The eminent piety and usefulness of good men ought to be remembered to their praise, though they have had their blemishes. Let their faults be buried in their graves, while their services are remembered over their graves. He that said, There is not a just man that doeth good and sinneth not, yet said also, The memory of the just is blessed; and let it be so. — Henry

[daniel1212av]

Vs. 7-12: “Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand.” “..he sought not to the LORD, but to the physicians.”

(Jer 17:5)  "Thus saith the LORD; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the LORD."

Asa's carnal reliance upon man was in contrast to his earlier faith reliance upon Almighty God indicates that he had already yielded to the flesh in other ways, not “walking in the fear of the LORD and the comfort of the Holy Ghost” (Acts 9:31). 

(Mat 24:45-51)  "Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? {46} Blessed is that servant, whom his lord when he cometh shall find so doing. {47} Verily I say unto you, That he shall make him ruler over all his goods. {48} But and if that evil servant shall say in his heart, My lord delayeth his coming; {49} And shall begin to smite his fellowservants, and to eat and drink with the drunken; {50} The lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, {51} And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth."

“..behold, the acts of Asa, first and last..” And so shall God and history behold ours.  "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord." (Acts 11:23).

[daniel1212av]

(2 Chr 27)  "Jotham was twenty and five years old when he began to reign, and he reigned sixteen years in Jerusalem. His mother's name also was Jerushah, the daughter of Zadok. {2} And he did that which was right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the temple of the LORD. And the people did yet corruptly. {3} He built the high gate of the house of the LORD, and on the wall of Ophel he built much. {4} Moreover he built cities in the mountains of Judah, and in the forests he built castles and towers. {5} He fought also with the king of the Ammonites, and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. So much did the children of Ammon pay unto him, both the second year, and the third. {6} So Jotham became mighty, because he prepared his ways before the LORD his God. {7} Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah. {8} He was five and twenty years old when he began to reign, and reigned sixteen years in Jerusalem. {9} And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead."

[daniel1212av]

2 Chronicles 27 -
Jotham succeeds his father Uzziah, and reigns well, 2Ch_27:1, 2Ch_27:2. His buildings, 2Ch_27:3, 2Ch_27:4. His successful wars, 2Ch_27:5, 2Ch_27:6. General account of his acts, reign, and death, 2Ch_27:7-9. — Clarke 

2 Chronicles 27 -
Here is a very short account of the reign of Jotham, a pious prosperous prince, of whom one would wish to have known more: but we may better dispense with the brevity of his story because that which lengthened the history of the last three kings was their degeneracy in their latter end, of which we have had a faithful account; but there was no occasion for such a melancholy conclusion of the history of this reign, which is only an account, 

I. Of the date and continuance of this reign (2Ch_27:1, 2Ch_27:8 ). 

II. The general good character of it (2Ch_27:2, 2Ch_27:6). 

III. The prosperity of it (2Ch_27:3-5). 

IV. The period of it (2Ch_27:7, 2Ch_27:9). — Henry 

2Ch 27:1-9 -
The people did corruptly. Perhaps Jotham was wanting towards the reformation of the land. Men may be very good, and yet not have courage and zeal to do what they might. It certainly casts blame upon the people. Jotham prospered, and became mighty. The more stedfast we are in religion, the more mighty we are, both to resist evil, and to do good. The Lord often removes wise and pious rulers, and sends others, whose follies and vices punish a people that valued not their mercies. — MHCC

2Ch 27:1-9 -
There is not much more related here concerning Jotham than we had before, 2Ki_15:32, etc.

I. He reigned well. He did that which was right in the sight of the Lord; the course of his reign was good, and pleasing to God, whose favour he made his end, and his word his rule, and (which shows that he acted from a good principle) he prepared his ways before the Lord his God (2Ch_27:6), that is, he walked circumspectly and with much caution, contrived how to shun that which was evil and compass that which was good. He looked before him, and cast his affairs into such a posture and method as made the regular management of them the more easy. Or he established or fixed his ways before the Lord, that is, he walked steadily and constantly in the way of his duty, was uniform and resolute in it: not like some of those that went before him, who, though they had some good in them, lost their credit by their inconstancy and inconsistency with themselves. They had run well, but something hindered them. It was not so with Jotham. Two things are observed here in his character: -

1. What was amiss in his father he amended in himself (2Ch_27:2): He did according to all that his father did well and wisely; howbeit he would not imitate him in which he did amiss; for he entered not into the temple of the Lord to burn incense as his father did, but took warning by his fate not to dare so presumptuous a thing. Note, We must not imitate the best men, and those we have the greatest veneration for, any further than they did well; but, on the contrary, their falls, and the injurious consequences of them, must be warnings to us to walk the more circumspectly, that we stumble not at the same stone that they stumbled at.

2. What was amiss in his people he could not prevail to amend: The people did yet corruptly. Perhaps it reflects some blame upon him, that he was wanting in his part towards the reformation of the land. Men may be very good themselves, and yet not have courage and zeal to do what they might do towards the reforming of others. however it certainly reflects a great deal of blame upon the people, that they did not do what they might have done to improve the advantages of so good a reign: they had good instructions given them and a good example set before them, but they would not be reformed; so that even in the reign of their good kings, as well as in that of the bad ones, they were treasuring up wrath against the day of wrath; for they still did corruptly, and the founder melted in vain.

II. He prospered, and became truly reputable.

1. He built. He began with the gate of the house of the Lord, which he repaired, beautified, and raised. He then fortified the wall of Ophel, and built cities in the mountains of Judah (2Ch_27:3, 2Ch_27:4), took all possible care for the fortifying of his country and the replenishing of it.

2. He conquered. He prevailed against the Ammonites, who had invaded Judah in Jehoshaphat's time, 2Ch_20:1. He triumphed over them, and exacted great contributions from them, 2Ch_27:5. He became mighty (2Ch_27:6) in wealth and power, and influence upon the neighbouring nations, who courted his friendship and feared his displeasure; and this he got by preparing his ways before the Lord his God. The more stedfast we are in religion the more mighty we are both for the resistance of that which is evil and for the performance of that which is good.

III. He finished his course too soon, but finished it with honour. He had the unhappiness to die in the midst of his days; but, to balance that, the happiness not to out-live his reputation, as the last three of his predecessors did. He died when he was but forty-one years of age (2Ch_27:8 ); but his wars and his ways, his wars abroad and his ways at home, were so glorious that they were recorded in the book of the kings of Israel, as well as of the kings of Judah, 2Ch_27:7. The last words of the chapter are the most melancholy, as they inform us that Ahaz his son, whose character, in all respects, was the reverse of his, reigned in his stead. When the wealth and power with which wise men have done good devolve upon fools, that will do hurt with them, it is a lamentation, and shall be for a lamentation. — Henry 

[daniel1212av]

(2 Chr 28)  "Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father: {2} For he walked in the ways of the kings of Israel, and made also molten images for Baalim. {3} 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. {4} He sacrificed also and burnt incense in the high places, and on the hills, and under every green tree. {5} 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. {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. {7} 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. {8} And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria.

{9} 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. {10} 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? {11} Now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren: for the fierce wrath of the LORD is upon you. {12} Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war, {13} 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. {14} So the armed men left the captives and the spoil before the princes and all the congregation. {15} 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.

{16} At that time did king Ahaz send unto the kings of Assyria to help him. {17} For again the Edomites had come and smitten Judah, and carried away captives. {18} 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. {19} For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD. {20} And Tilgathpilneser king of Assyria came unto him, and distressed him, but strengthened him not. {21} 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. {22} And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz. {23} For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel. {24} 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. {25} And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers. {26} Now the rest of his acts and of all his ways, first and last, behold, they are written in the book of the kings of Judah and Israel. {27} 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."

[daniel1212av]

2 Chronicles 28 -
Ahaz succeeds his father Jotham, and reigns wickedly for sixteen years, 2Ch_28:1. He restores idolatry in its grossest forms, 2Ch_28:2-4; and is delivered Into the hands of the kings of Israel and Syria, 2Ch_28:5. Pekah slays one hundred and twenty thousand Jews in one day, and carries away captive two hundred thousand of the people, whom, at the instance of Oded the prophet, they restore to liberty, and send home, clothed and fed, 2Ch_28:6-15. Ahaz sends to the king of Assyria for help against the Edomites, Philistines, etc., from whom he receives no effectual succor, 2Ch_28:16-21. He sins yet more, spoils and shuts up the temple of God, and propagates idolatry throughout the land, 2Ch_28:22-25. A reference to has acts, his death, and burial, 2Ch_28:26, 2Ch_28:27. — Clarke 

2 Chronicles 28 -
This chapter is the history of the reign of Ahaz the son of Jotham; a bad reign it was, and which helped to augment the fierce anger of the Lord. We have here,  I. His great wickedness (2Ch_28:1-4).  II. The trouble he brought himself into by it (2Ch_28:5-8 ).  III. The reproof which God sent by a prophet to the army of Israel for trampling upon their brethren of Judah, and the obedient ear they gave to that reproof (2Ch_28:9-15).  IV. The many calamities that followed to Ahaz and his people (2Ch_28:16-21).  V. The continuance of his idolatry notwithstanding (2Ch_28:22-25), and so his story ends (2Ch_28:26, 2Ch_28:27). — Henry 

2Ch 28:1-27 -
Israel gained this victory because God was wroth with Judah, and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they hope for the mercy of God, if they neither showed mercy nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow Christian. And no man who is acquainted with the word of God, need fear to maintain that slavery is against the law of love and the gospel of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. God commands them to release the prisoners, and they obeyed. The Lord brought Judah low. Those who will not humble themselves under the word of God, will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world. — MHCC

2Ch 28:1-5 -
Never surely had a man greater opportunity of doing well than Ahaz had, finding things in a good posture, the kingdom rich and strong and religion established; and yet here we have him in these few verses,

1. Wretchedly corrupted and debauched. He had had a good education given him and a good example set him: but parents cannot give grace to their children. All the instructions he had were lost upon him: He did not that which was right in the sight of the Lord (2Ch_28:1), nay, he did a great deal that was wrong, a wrong to God, to his own soul, and to his people; he walked in the way of the revolted Israelites and the devoted Canaanites, made molten images and worshipped them, contrary to the second commandment; nay, he made them for Baalim, contrary to the first commandment. he forsook the temple of the Lord and sacrificed and burnt incense on the hills, as if they would place him nearer heaven, and under every green tree, as if they would signify the protection and influence of heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch (2Ch_28:3), not thinking it enough to dedicate them to that infernal fiend by causing them to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience.

2. Wretchedly spoiled and made a prey of. When he forsook God, and at a vast expense put himself under the protection of false gods, God, who of right was his God, delivered him into the hands of his enemies, 2Ch_28:5.

(1.) The Syrians insulted him and triumphed over him, beat him in the field and carried away a great many of his people into captivity.

(2.) The king of Israel, though an idolater too, was made a scourge to him, and smote him with a great slaughter. The people suffered by these judgments: their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did corruptly (2Ch_27:2), yet then his goodness sheltered them; but now that they had a bad one all the defence had departed from them and an inundation of judgments broke in upon them. Those that knew not their happiness in the foregoing reign were taught to value it by the miseries of this reign. — Henry 

[daniel1212av]

2Ch 28:6-15 - 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 (2Ch_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, 2Ch_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, 2Ch_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? 2Ch_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 (2Ch_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, 2Ch_28:12, 2Ch_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 (2Ch_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, 2Ch_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. — Henry 

[daniel1212av]

2Ch 28:16-27 - Here is,

I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general,

1. The Lord brought Judah low, 2Ch_28:19. They had lately been very high in wealth and power; but God found means to bring them down, and make them as despicable as they had been formidable. Those that will not humble themselves under the word of God will justly be humbled by his judgments. Iniquity brings men low, Psa_106:43.

2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Exo_32:25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them (2Ch_25:12), smote Judah, and carried off many captives, 2Ch_28:17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (2Ch_28:18), and so they were revenged for the incursions which Uzziah had made upon them, 2Ch_26:6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died the prophet Isaiah foretold the destruction of the Philistines by his son, Isa_14:28, Isa_14:29.

II. The addition which Ahaz made both to the national distress and the national guilt.

1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him (2Ch_28:16); for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, 2Ch_28:21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them, but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Isa_14:19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not (2Ch_28:20), helped him not, 2Ch_28:21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.

2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more (2Ch_28:22), was more mad than ever upon his idols. A brand of infamy is here set upon him for it: This is that king Ahaz, that wretched man, who was the scandal of the house of David and the curse and plague of his generation. Note, Those are wicked and vile indeed that are made worse by their afflictions, instead of being made better by them, who in their distress trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what his trespass was.

(1.) He abused the house of God; for he cut in pieces the vessels of it, that the priests might not perform the service of the temple, or not as it should be performed, for want of vessels; and, at length, he shut up the doors, that the people might not attend it, 2Ch_28:24. This was worse than the worst of the kings before him had done.

(2.) He confronted the altar of God, for he made himself altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the fields, Hos_12:11. And in the cities of Judah, either by his power or by his purse, perhaps by both, he erected high places for the people to burn incense to what idols they pleased, as if on purpose to provoke the God of his fathers, 2Ch_28:25.

(3.) He cast off God himself; for he sacrificed to the gods of Damascus (2Ch_28:23), not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that, if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him and strengthened the Syrians against him, not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him and of all Israel. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but thirty-six years old; and it debauched the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.

The chapter concludes with the conclusion of the reign of Ahaz, 2Ch_28:26, 2Ch_28:27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them who was so unlike them - to be buried with kings who had used his kingly power for the destruction of the church and not for its protection or edification. — Henry 

[daniel1212av]

(2 Chr 29)  "Hezekiah began to reign when he was five and twenty years old, and he reigned nine and twenty years in Jerusalem. And his mother's name was Abijah, the daughter of Zechariah. {2} And he did that which was right in the sight of the LORD, according to all that David his father had done. {3} He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them. {4} And he brought in the priests and the Levites, and gathered them together into the east street, {5} And said unto them, Hear me, ye Levites, sanctify now yourselves, and sanctify the house of the LORD God of your fathers, and carry forth the filthiness out of the holy place. {6} For our fathers have trespassed, and done that which was evil in the eyes of the LORD our God, and have forsaken him, and have turned away their faces from the habitation of the LORD, and turned their backs. {7} Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. {8} Wherefore the wrath of the LORD was upon Judah and Jerusalem, and he hath delivered them to trouble, to astonishment, and to hissing, as ye see with your eyes. {9} For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. {10} Now it is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us. {11} My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense. {12} Then the Levites arose, Mahath the son of Amasai, and Joel the son of Azariah, of the sons of the Kohathites: and of the sons of Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of the Gershonites; Joah the son of Zimmah, and Eden the son of Joah: {13} And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons of Asaph; Zechariah, and Mattaniah: {14} And of the sons of Heman; Jehiel, and Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel. {15} And they gathered their brethren, and sanctified themselves, and came, according to the commandment of the king, by the words of the LORD, to cleanse the house of the LORD. {16} And the priests went into the inner part of the house of the LORD, to cleanse it, and brought out all the uncleanness that they found in the temple of the LORD into the court of the house of the LORD. And the Levites took it, to carry it out abroad into the brook Kidron. {17} Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the LORD: so they sanctified the house of the LORD in eight days; and in the sixteenth day of the first month they made an end. {18} Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering, with all the vessels thereof, and the showbread table, with all the vessels thereof. {19} Moreover all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD.

{20} Then Hezekiah the king rose early, and gathered the rulers of the city, and went up to the house of the LORD. {21} And they brought seven bullocks, and seven rams, and seven lambs, and seven he goats, for a sin offering for the kingdom, and for the sanctuary, and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the LORD. {22} So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: likewise, when they had killed the rams, they sprinkled the blood upon the altar: they killed also the lambs, and they sprinkled the blood upon the altar. {23} And they brought forth the he goats for the sin offering before the king and the congregation; and they laid their hands upon them: {24} And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel. {25} And he set the Levites in the house of the LORD with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for so was the commandment of the LORD by his prophets. {26} And the Levites stood with the instruments of David, and the priests with the trumpets. {27} And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the LORD began also with the trumpets, and with the instruments ordained by David king of Israel. {28} And all the congregation worshipped, and the singers sang, and the trumpeters sounded: and all this continued until the burnt offering was finished. {29} And when they had made an end of offering, the king and all that were present with him bowed themselves, and worshipped. {30} Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped. {31} Then Hezekiah answered and said, Now ye have consecrated yourselves unto the LORD, come near and bring sacrifices and thank offerings into the house of the LORD. And the congregation brought in sacrifices and thank offerings; and as many as were of a free heart burnt offerings. {32} And the number of the burnt offerings, which the congregation brought, was threescore and ten bullocks, an hundred rams, and two hundred lambs: all these were for a burnt offering to the LORD. {33} And the consecrated things were six hundred oxen and three thousand sheep. {34} But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests. {35} And also the burnt offerings were in abundance, with the fat of the peace offerings, and the drink offerings for every burnt offering. So the service of the house of the LORD was set in order. {36} And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly.

[daniel1212av]

2 Chronicles 29 -
Hezekiah’s good reign, 2Ch_29:1, 2Ch_29:2. He opens and repairs the doors of the temple, 2Ch_29:3. He assembles and exhorts the priests and Levites, and proposes to renew the covenant with the Lord, 2Ch_29:4-11. They all sanctify themselves and cleanse the temple, 2Ch_29:12-17. They inform the king of their progress, 2Ch_29:18, 2Ch_29:19. He collects the rulers of the people: and they offer abundance of sin-offerings, and burnt-offerings, and worship the Lord, 2Ch_29:20-30. Every part of the Divine service is arranged, and Hezekiah and all the people rejoice, 2Ch_29:31-36. — Clarke 

2 Chronicles 29 -
We are here entering upon a pleasant scene, the good and glorious reign of Hezekiah, in which we shall find more of God and religion than perhaps in any of the good reigns we have yet met with; for he was a very zealous, devout, good man, none like him. In this chapter we have an account of the work of reformation which he set about with vigour immediately after his accession to the crown. Here is, 

I. His exhortation to the priests and Levites, when he put them in possession of the house of God again (2Ch_29:1-11). 

II. The care and pains which the Levites took to cleanse the temple, and put things in order there (2Ch_29:12-19). 

III. A solemn revival of God's ordinances that had been neglected, in which atonement was made for the sins of the last reign, and the wheels were set a-going again, to the great satisfaction of king and people (v. 20-36). — Henry 

2Ch 29:1-19 -
When Hezekiah came to the crown, he applied at once to work reform. Those who begin with God, begin at the right end of their work, and it will prosper accordingly. Those that turn their backs upon God's ordinances, may truly be said to forsake God himself. There are still such neglects, if the word be not duly read and opened, for that was signified by the lighting the lamps, and also if prayers and praise be not offered up, for that was signified by the burning incense. Neglect of God's worship was the cause of the calamities they had lain under. The Lord alone can prepare the heart of man for vital godliness: when much good is done in a little time, the glory must be ascribed to him; and all who love him or the souls of men, will rejoice therein. Let those that do good work, learn to do it well. — MHCC

2Ch 29:1-11 - Here is,

I. Hezekiah's age when he came to the crown. He was twenty-five years old. Joash, who came to the crown after two bad reigns, was but seven years old; Josiah, who came after two bad reigns, was but eight, which occasioned the delay of the reformation; but Hezekiah had come to years, and so applied himself immediately to it. We may well think with what a sorrowful heart he beheld his father's idolatry and profaneness, how it troubled him to see the doors of the temple shut, though, while his father lived, he durst not open them. His soul no doubt wept in secret for it, and he vowed that when he should receive the congregation he would redress these grievances, which made him do it with more readiness and resolution.

II. His general character. He did that which was right like David, 2Ch_29:2. Of several of his predecessors it had been said that they did that which was right, but not like David, not with David's integrity and zeal. But here was one that had as hearty an affection for the ark and law of God as ever David had.

III. His speedy application to the great work of restoring religion. The first thing he did was to open the doors of the house of the Lord, 2Ch_29:3. We are willing to hope his father had not quite suppressed the temple service; for then the holy fire on the altar must have gone out, and we do not read of the re-kindling of it; but he had hindered the people from attending it, and the priests, except such of them as were of his own party, 2Ki_16:15. But Hezekiah immediately threw the church doors open, and brought in the priests and Levites. He found Judah low and naked, yet did not make it his first business to revive the civil interests of his kingdom, but to restore religion to its good posture again. Those that begin with God begin at the right end of their work, and it will prosper accordingly.

IV. His speech to the priests and Levites. It was well known, no doubt, that he had a real kindness for religion and was disaffected to the corruptions of the last reign; yet we do not find the priests and Levites making application to him for the restoration of the temple service but he calls upon them, which, I doubt, bespeaks their coldness as much as his zeal; and perhaps, if they had done their part with vigour, things would not have been brought into so very bad a posture as Hezekiah found them in. Hezekiah's exhortation to the Levites is very pathetic.

1. He laid before them the desolations of religion and the deplorable state to which it was brought among them (2Ch_29:6, 2Ch_29:7): Our fathers have trespassed. He said not “My father,” because it became him, as a son, to be as tender as might be of his father's name, and because his father would not have done all this if their fathers had not neglected their duty. Urijah the priest had joined with Ahaz in setting up an idolatrous altar. He complained,

(1.) That the house of God had been deserted: They have forsaken God, and turned their backs upon his habitation. Note, Those that turn their backs upon God's ordinances may truly be said to forsake God himself.

(2.) That the instituted worship of God there had been let fall. The lamps were not lighted, and incense was not burnt. There are still such neglects as these, and they are no less culpable, when the word is not duly read and opened (for that was signified by the lighting of the lamps) and when prayers and praises are not duly offered up, for that was signified by the burning of incense.

2. He showed the sad consequences of the neglect and decay of religion among them, 2Ch_29:8. 9. This was the cause of all the calamities they had lain under. God had in anger delivered them to trouble, to the sword, and to captivity. When we are under the rebukes of God's providence it is good for us to enquire whether we have not neglected God's ordinances and whether the controversy he has with us may not be traced to this neglect.

3. He declared his own full purpose and resolution to revive religion and make it his business to promote it (2Ch_29:10): “It is in my heart (that is, I am fully resolved) to make a covenant with the Lord God of Israel (that is, to worship him only, and in that way which he has appointed); for I am sure that, otherwise, his fierce anger will not turn away from us.” This covenant he would not only make himself, but bring his people into the bond of.

4. He engaged and excited the Levites and priests to do their duty on this occasion. This he begins with (2Ch_29:5); this he ends with, 2Ch_29:11. He called them Levites to remind them of their obligation to God, called them his sons to remind them of the relation to himself, that he expected that, as a son with the father, they should serve with him in the reformation of the land.

(1.) he told them what was their duty, to sanctify themselves first (by repenting of their neglects, reforming their own hearts and lives, and renewing their covenants with God to do their duty better for the time to come), and then to sanctify the house of God, as his servants, to make it clean from every thing that was disagreeable, either through the disuse or the profanation of it, and to set it up for the purposes for which it was made.

(2.) He stirred them up to do it (2Ch_29:11): “Be not now negligent, or remiss, in your duty. Let not this good work be retarded through your carelessness.” Be not deceived, so the margin. Note, Those that by their negligence in the service of God think to mock God, and put a cheat upon him, do but deceive themselves, and put a damning cheat upon their own souls. Be not secure (so some), as if there were no urgent call to do it or no danger in not doing it. Note, Men's negligence in religion is owing to their carnal security. The consideration he quickens them with is derived from their office. God had herein put honour upon them: He has chosen you to stand before him. God therefore expected work from them. They were not chosen to be idle, to enjoy the dignity and leave the duty to be done by others, but to serve him and to minister to him. They must therefore be ashamed of their late remissness, and, now that the doors of the temple were opened again, must set about their work with double diligence.

[daniel1212av]

2Ch 29:12-19 -
We have here busy work, good work, and needful work, the cleansing of the house of the Lord.

I. The persons employed in this work were the priests and Levites, who should have kept the temple clean, but, not having done that, were concerned to make it clean. Several of the Levites are here named, two of each of the three principal houses, Kohath, Gershon, and Merari (2Ch_29:12), and two of each of the three families of singers, Asaph, Heman, and Jeduthun, 2Ch_29:13, 2Ch_29:14. We cannot think these are named merely because they were chief in place (for then surely the high priest, or some of the heads of the courses of the priests, would have been mentioned), but because they were more zealous and active than the rest. When God has work to do he will raise up leading men to preside in it. And it is not always that the first in place and rank are most fit for service or most forward to it. These Levites not only bestirred themselves, but gathered their brethren, and quickened them to do according to the commandment of the king by the word of the Lord. Observe, They did according to the king's command, but with an eye to God's word. The king commanded them what was already their duty by the word of God, and, in doing it, they regarded God's word as a rule to them and the king's commandment as a spur to them.

II. The work was cleansing the house of God,

1. From the common dirt it had contracted while it was shut up - dust, and cobwebs, and the rust of the vessels.

2. From the idols and idolatrous altars that were set up in it, which, though kept ever so neat, were a greater pollution to it than if it had been made the common sewer of the city. The priests were none of them mentioned as leading men in this work, yet none but they durst go into the inner part of the house, no, not to cleanse it, which they did, and perhaps the high priest into the holy of holies, to cleanse that. And, though the Levites had the honour to be the leaders in the work, they did not disdain to be servitors to the priests according to their office; for what filth the priests brought into the court the Levites carried to the brook Kidron. Let not men's usefulness, be it ever so eminent, make them forget their place.

III. The expedition with which they did this work was very remarkable. They began on the first day of the first month, a happy beginning of the new-year, and one that promised a good year. Thus should every year begin with the reformation of what is amiss, and the purging away, by true repentance, of all the defilements contracted the foregoing year. In eight days they cleared and cleansed the temple, and in eight days more the courts of the temple, 2Ch_29:17. Let those that do good work learn to rid work and get it done. Let what is amiss be amended quickly.

IV. The report they made of it to Hezekiah was very agreeable, 2Ch_29:18, 2Ch_29:19. They gave him an account of what they had done, because it was he that set them on work, boasted not of their own care and pains, nor did they come to him to be paid, but to let him know that all things that had been profaned were now sanctified according to law, and were ready to be used again whenever he pleased. They knew the good king had set his heart upon God's altar, and longed to be attending that, and therefore they insisted most upon the readiness they had put that into - that the vessels for the altar were scoured and brightened. Those vessels which Ahaz, in his transgression, had cast away as vessels in which there was no pleasure, they gathered together, sanctified them, and laid them in their place before the altar. Though the vessels of the sanctuary may be profaned for a while, God will find a time and a way to sanctify them. Neither his ordinances nor his people shall be suffered to fail for ever. — Henry 

2Ch 29:20-36 -
As soon as Hezekiah heard that the temple was ready, he lost no time. Atonement must be made for the sins of the last reign. It was not enough to lament and forsake those sins; they brought a sin-offering. Our repentance and reformation will not obtain pardon but in and through Christ, who was made sin, that is, a sin-offering for us. While the offerings were on the altar, the Levites sang. Sorrow for sin must not prevent us from praising God. The king and the congregation gave their consent to all that was done. It is not enough for us to be where God is worshipped, if we do not ourselves worship with the heart. And we should offer up our spiritual sacrifices of praise and thanksgiving, and devote ourselves and all we have, as sacrifices, acceptable to the Father only through the Redeemer. — MHCC