---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 144 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/144/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 144. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/144/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 144. 2 Chronicles · 8 of 11

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/144/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/144/#p-N

[¶0] 2. he did that which was right--The general rectitude of his government is described by representing it as conducted on the excellent principles which had guided the early part of his father's reign.

[¶1] the people did yet corruptly--(See [2Ki 15:35]); but the description here is more emphatic, that though Jotham did much to promote the good of his kingdom and aimed at a thorough reformation in religion, the widespread and inveterate wickedness of the people frustrated all his laudable efforts.

[¶2] 3. He built the high gate of the house of the Lord--situated on the north--that portion of the temple hill which was high compared with the southern part--hence "the higher," or upper gate (see on [2Ki 15:35]). He built, that is, repaired or embellished.

[¶3] and on the wall of Ophel--Hebrew, "the Ophel," that is, the mound, or eminence on the southeastern slope of the temple mount, a ridge lying between the valleys Kedron and Tyropoeon, called "the lower city" [Josephus]. He

[¶4] built much--having the same desire as his father to secure the defense of Jerusalem in every direction.

[¶5] 4. in the mountains of Judah, and in the forests he built castles and towers--that is, in the elevated and wooded spots where fortified cities could not be placed, he erected castles and towers.

[¶6] [2Ch 27:5-9]. He Subdues the Ammonites.

[¶7] 5. He fought also with the king of the Ammonites--This invasion he not only repelled, but, pursuing the Ammonites into their own territory, he imposed on them a yearly tribute, which, for two years, they paid. But when Rezin, king of Syria, and Pekah, king of Israel, combined to attack the kingdom of Judah, they took the opportunity of revolting, and Jotham was too distracted by other matters to attempt the reconquest (see on [2Ki 15:37]).

### Chapter 28

[¶9] [2Ch 28:1-21]. Ahaz, Reigning Wickedly, Is Afflicted by the Syrians.

[¶10] 1-4. Ahaz was twenty years old--(See on [2Ki 16:1-4]). This prince, discarding the principles and example of his excellent father, early betrayed a strong bias to idolatry. He ruled with an arbitrary and absolute authority, and not as a theocratic sovereign: he not only forsook the temple of God, but embraced first the symbolic worship established in the sister kingdom, and afterwards the gross idolatry practised by the Canaanites.

[¶11] 5-7. the Lord ... delivered him into the hand of the king of Syria ... he was also delivered into the hand of the King of Israel--These verses, without alluding to the formation of a confederacy between the Syrian and Israelitish kings to invade the kingdom of Judah, or relating the commencement of the war in the close of Jotham's reign ([2Ki 15:37]), give the issue only of some battles that were fought in the early part of the campaign.

[¶12] delivered him ... smote him ... he was also delivered--that is, his army, for Ahaz was not personally included in the number either of the slain or the captives. The slaughter of one hundred twenty thousand in one day was a terrible calamity, which, it is ([2Ch 28:6]) expressly said, was inflicted as a judgment on Judah, "because they had forsaken the Lord God of their fathers." Among the slain were some persons of distinction:

[¶13] 8-14. the children of Israel carried away captive of their brethren two hundred thousand--These captives included a great number of women, boys, and girls, a circumstance which creates a presumption that the Hebrews, like other Orientals, were accompanied in the war by multitudes of non-combatants (see on [Jud 4:8]). The report of these "brethren," being brought as captives to Samaria, excited general indignation among the better-disposed inhabitants; and Oded, a prophet, accompanied by the princes ([2Ch 28:12] compared with [2Ch 28:14]), went out, as the escort was approaching, to prevent the disgraceful outrage of introducing such prisoners into the city. The officers of the squadron were, of course, not to blame; they were simply doing their military duty in conducting those prisoners of war to their destination. But Oded clearly showed that the Israelitish army had gained the victory--not by the superiority of their arms, but in consequence of the divine judgment against Judah. He forcibly exposed the enormity of the offense of keeping "their brethren" as slaves got in war. He protested earnestly against adding this great offense of unnatural and sinful cruelty ([Le 25:43], ; [Mi 2:8], ) to the already overwhelming amount of their own national sins. Such was the effect of his spirited remonstrance and the opposing tide of popular feeling, that "the armed men left the captives and the spoil before the princes and all the congregation."

[¶14] 15. the men which were expressed by name rose up--These were either the "heads of the children of Ephraim" (mentioned [2Ch 28:12]), or some other leading individuals chosen for the benevolent office. Under their kindly superintendence, the prisoners were not only released, but out of the spoils were comfortably relieved with food and clothing, and conveyed as far as Jericho on their way back to their own homes. This is a beautiful incident, and full of interest, as showing that even at this period of national decline, there were not a few who steadfastly adhered to the law of God.

[¶15] 16. At that time did king Ahaz send unto the kings of Assyria--"kings," the plural for the singular, which is found in many ancient versions. "At that time," refers to the period of Ahaz' great distress, when, after a succession of defeats, he retreated within the walls of Jerusalem. Either in the same or a subsequent campaign, the Syrian and Israelitish allies marched there to besiege him (see on [2Ki 16:7]). Though delivered from this danger, other enemies infested his dominions both on the south and the west.

[¶16] 17. again the Edomites had come and smitten Judah--This invasion must have been after Rezin (at the beginning of the recent Syro-Israelitish war), had released that people from the yoke of Judah ([2Ch 15:11]; compare [2Ki 16:6]).

[¶17] 18. Gederoth--on the Philistine frontier ([Jos 15:41]).

[¶18] Shocho--or Socoh ([Jos 15:35]), now Shuweikeh, a town in the Valley of Judah (see on [1Sa 17:1]).

[¶19] Gimzo--now Jimza, a little east of Ludd (Lydda) [Robinson]. All these disasters, by which the "Lord brought Judah low," were because of Ahaz, king of Israel (Judah), see [2Ch 21:2]; ; , who made Judah naked, and transgressed sore against the Lord.

[¶20] 20. Tilgath-pilneser ... distressed him, but strengthened him not--that is, notwithstanding the temporary relief which Tilgath-pilneser afforded him by the conquest of Damascus and the slaughter of Rezin ([2Ki 16:9]), little advantage resulted from it, for Tilgath-pilneser spent the winter in voluptuous revelry at Damascus; and the connection formed with the Assyrian king was eventually a source of new and greater calamities and humiliation to the kingdom of Judah ([2Ch 28:2], ).

[¶21] [2Ch 28:22-27]. His Idolatry in His Distress.

[¶22] 22. in the time of his distress did he trespass yet more against the Lord--This infatuated king surrendered himself to the influence of idolatry and exerted his royal authority to extend it, with the intensity of a passion--with the ignorance and servile fear of a heathen ([2Ch 28:23]) and a ruthless defiance of God (see on [2Ki 16:10-20]).

### Chapter 29

[¶24] [2Ch 29:1], 2. Hezekiah's Good Reign.

[¶25] 1. Hezekiah began to reign, &c.--(see on [2Ki 18:1]). His mother's name, which, in [2Ki 18:2], appears in an abridged form, is here given in full.

[¶26] [2Ch 29:3-11]. He Restores Religion.

[¶27] 3. in the first year of his reign, in the first month--not the first month after his accession to the throne, but in Nisan, the first month of the sacred year, the season appointed for the celebration of the passover.

[¶28] he opened the doors of the house of the Lord--which had been closed up by his father ([2Ch 28:24]).

[¶29] and repaired them--or embellished them (compare [2Ki 18:16]).

[¶30] 4-5. the east street--the court of the priests, which fronted the eastern gate of the temple. Assembling the priests and Levites there, he enjoined them to set about the immediate purification of the temple. It does not appear that the order referred to the removal of idols, for objects of idolatrous homage could scarcely have been put there, seeing the doors had been shut up [2Ch 29:3]; but in its forsaken and desolate state the temple and its courts had been polluted by every kind of impurity.

[¶31] 6-7. our fathers have trespassed--Ahaz and the generation contemporary with him were specially meant, for they "turned away their faces from the habitation of the Lord," and whether or not they turned east to the rising sun, they abandoned the worship of God. They "shut up the doors of the porch," so that the sacred ritual was entirely discontinued.

[¶32] 8-9. Wherefore the wrath of the Lord was upon Judah and Jerusalem--This pious king had the discernment to ascribe all the national calamities that had befallen the kingdom to the true cause, namely, apostasy from God. The country had been laid waste by successive wars of invasion, and its resources drained. Many families mourned members of their household still suffering the miseries of foreign captivity; all their former prosperity and glory had fled; and to what was this painful and humiliating state of affairs to be traced, but to the manifest judgment of God upon the kingdom for its sins?

[¶33] 10-11. Now it is in mine heart to make a covenant with the Lord God--Convinced of the sin and bitter fruits of idolatry, Hezekiah intended to reverse the policy of his father, and to restore, in all its ancient purity and glory, the worship of the true God. His commencement of this resolution at the beginning of his reign attests his sincere piety. It also proves the strength of his conviction that righteousness exalteth a nation; for, instead of waiting till his throne was consolidated, he devised measures of national reformation at the beginning of his reign and vigorously faced all the difficulties which, in such a course, he had to encounter, after the people's habits had so long been moulded to idolatry. His intentions were first disclosed to this meeting of the priests and Levites--for the agency of these officials was to be employed in carrying them into effect.

[¶34] [2Ch 29:12-36]. The House of God Cleansed.

[¶35] 12-19. Then the Levites arose--Fourteen chiefs undertook the duty of collecting and preparing their brethren for the important work of cleansing the Lord's house. Beginning with the outer courts--that of the priests and that of the people--the cleansing of these occupied eight days, after which they set themselves to purify the interior; but as the Levites were not allowed to enter within the walls of the temple, the priest brought all the sweepings out to the porch, where they were received by the Levites and thrown into the brook Kedron. This took eight days more. At the end of this period they repaired to the palace and announced that not only had the whole of the sacred edifice, within and without, undergone a thorough purification, but all the vessels which the late king had taken away and applied to a common use in his palace, had been restored, "and sanctified."

[¶36] 20-30. Then Hezekiah the king rose early, and gathered the rulers of the city--His anxiety to enter upon the expiatory service with all possible despatch, now that the temple had been properly prepared for it, prevented his summoning all the representatives of Israel. The requisite number of victims having been provided, and the officers of the temple having sanctified themselves according to the directions of the law, the priests were appointed to offer sacrifices of atonement successively, for "the kingdom," that is, for the sins of the king and his predecessors; for "the sanctuary," that is, for the sins of the priests themselves and for the desecration of the temple; "and for Judah," that is, for the people who, by their voluntary consent, were involved in the guilt of the national apostasy. Animals of the kinds used in sacrifice were offered by sevens, that number indicating completeness. The Levites were ordered to praise God with musical instruments, which, although not originally used in the tabernacle, had been enlisted in the service of divine worship by David on the advice of the prophets Gad and Nathan, as well calculated to animate the devotions of the people. At the close of the special services of the occasion, namely, the offering of atonement sacrifices, the king and all civic rulers who were present joined in the worship. A grand anthem was sung ([2Ch 29:30]) by the choir, consisting of some of the psalms of David and Asaph, and a great number of thank offerings, praise offerings, and freewill burnt offerings were presented at the invitation of the king.

[¶37] 31. Hezekiah ... said, Now ye have consecrated yourselves unto the Lord, come near--This address was made to the priests as being now, by the sacrifice of the expiation offerings, anew consecrated to the service of God and qualified to resume the functions of their sacred office ([Ex 28:41]; ).

[¶38] the congregation brought in--that is, the body of civic rulers present.

[¶39] 34-36. the priests were too few, ... wherefore their brethren the Levites did help them--The skins of beasts intended as peace offerings might be taken off by the officers, because, in such cases, the carcass was not wholly laid upon the altar; but animals meant for burnt offerings which were wholly consumed by fire could be flayed by the priests alone, not even the Levites being allowed to touch them, except in cases of unavoidable necessity ([2Ch 35:11]). The duty being assigned by the law to the priests ([Le 1:6]), was construed by consuetudinary practice as an exclusion of all others not connected with the Aaronic family.

[¶40] for the Levites were more upright in heart to sanctify themselves than the priests--that is, displayed greater alacrity than the priests. This service was hastened by the irrepressible solicitude of the king. Whether it was that many of the priests, being absent in the country, had not arrived in time--whether from the long interruption of the public duties, some of them had relaxed in their wonted attentions to personal cleanliness, and had many preparations to make--or whether from some having participated in the idolatrous services introduced by Ahaz, they were backward in repairing to the temple--a reflection does seem to be cast upon their order as dilatory and not universally ready for duty (compare [2Ch 30:15]). Thus was the newly consecrated temple reopened to the no small joy of the pious king and all the people.

### Chapter 30

[¶42] [2Ch 30:1-12]. Hezekiah Proclaims a Passover.

[¶43] 1-5. Hezekiah sent to all ... Judah ... to come to ... Jerusalem, to keep the passover--This great religious festival had not been regularly observed by the Hebrews in their national capacity for a long time because of the division of the kingdom and the many disorders that had followed that unhappy event. Hezekiah longed extremely to see its observance revived; and the expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of the national solemnity.

[¶44] letters also to Ephraim and Manasseh--The names of these leading tribes are used for the whole kingdom of Israel. It was judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, namely, the fourteenth day of the first month (Nisan). Therefore it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month; a liberty which, being in certain circumstances ([Nu 9:6-13]) granted to individuals, might, it was believed, be allowed to all the people. Hezekiah's proclamation was, of course, authoritative in his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighboring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Hoshea, the reigning king, is described as, though evil in some respects, yet more favorably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character ([2Ki 17:2]).