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Commentary on 2 Chronicles 28 verses 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, Ch2 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 (Ch2 25:12), smote Judah, and carried off many captives, Ch2 28:17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (Ch2 28:18), and so they were revenged for the incursions which Uzziah had made upon them, Ch2 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 (Ch2 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, Ch2 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 (Ch2 28:20), helped him not, Ch2 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 (Ch2 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, Ch2 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, Ch2 28:25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus (Ch2 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, Ch2 28:26, Ch2 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.
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SUMMARY
2 Chronicles 28:16 marks a pivotal moment in the reign of King Ahaz of Judah, capturing his desperate and faithless decision to appeal for military assistance from the formidable, pagan Assyrian Empire. Faced with overwhelming pressure from the Syro-Ephraimite War, Ahaz chose to rely on a worldly superpower rather than placing his trust in the Lord, thereby exacerbating Judah's spiritual decline and charting a course toward future subjugation and profound distress. This act underscores a critical theological failure, where human pragmatism and political expediency superseded divine reliance, leading to far-reaching and devastating consequences for the kingdom.
CONTEXT
Literary Context: This verse is strategically placed within the Chronicler's detailed account of King Ahaz's exceedingly wicked reign, spanning 2 Chronicles 28. Immediately preceding this verse, Judah has endured a catastrophic defeat at the hands of the combined forces of Aram (Syria) and Israel (the northern kingdom), resulting in immense casualties and the capture of 200,000 Judeans (2 Chronicles 28:5-8). The subsequent intervention of the prophet Oded (2 Chronicles 28:9-15) led to the compassionate release and return of these captives, a remarkable demonstration of God's mercy even amidst Judah's profound sin. However, despite this clear divine intervention and an implicit call to repentance and trust, Ahaz's heart remained stubbornly hardened. His decision in 2 Chronicles 28:16 to appeal to Assyria for help, rather than turning to the Lord, directly follows these events, starkly revealing his deep-seated distrust in God's ability or willingness to deliver him. This act stands in stark contrast to the faithful actions of earlier kings who sought the Lord in times of crisis, such as King Jehoshaphat in 2 Chronicles 20. The verses immediately following (2 Chronicles 28:17-21) detail further attacks from Edom and the Philistines, and critically, the ultimate failure of the Assyrian alliance to bring true relief, instead leading to greater distress and tribute.
Historical & Cultural Context: The events of 2 Chronicles 28:16 are situated during the tumultuous period of the Syro-Ephraimite War (c. 735-732 BC). At this time, the Neo-Assyrian Empire, under the formidable Tiglath-Pileser III, was the preeminent power in the Near East, aggressively expanding its dominion. Aram (Syria, with its capital Damascus) and Israel (Ephraim, under King Pekah) formed an anti-Assyrian coalition and attempted to coerce Judah into joining their alliance. When Ahaz steadfastly refused, they launched a concerted attack on Judah, intending to depose him and install a more compliant ruler on the Judean throne. Culturally, it was a common and often necessary practice for smaller nations to seek alliances with larger, more powerful empires for protection, though this typically came at the significant cost of heavy tribute and political subjugation. However, for Judah, a nation uniquely bound by covenant to Yahweh, such alliances were consistently condemned by prophets as a profound betrayal of their exclusive relationship with God, who alone was their true protector and deliverer. Ahaz's appeal to Assyria was therefore not merely a pragmatic political maneuver but a profound theological statement, rejecting divine promises and explicit warnings from prophets like Isaiah, who urged him to trust in God's deliverance (e.g., Isaiah 7:4-9).
Key Themes: The primary theme powerfully illuminated by 2 Chronicles 28:16 is the profound distrust in God that permeated Ahaz's entire reign. His decision to dispatch an appeal for Assyrian aid was a direct and deliberate rejection of God's sovereignty and His demonstrated ability to protect Judah, opting instead for reliance on human strength and political maneuvering over divine providence. This act also highlights the inherent danger of foreign alliances, particularly with pagan nations. While such alliances might superficially appear to offer a quick solution to immediate threats, they invariably came with severe costs, including political subjugation, economic tribute, and, most significantly, the insidious adoption of foreign religious practices, further drawing Judah away from its covenant fidelity to God. This faithless move ultimately brought more trouble upon Judah, as explicitly stated later in 2 Chronicles 28:20. Finally, the verse powerfully underscores the inescapable consequences of disobedience. Ahaz's choice was a continuation and intensification of his pattern of profound spiritual rebellion and idolatry (2 Chronicles 28:2-4). His refusal to trust God and his embrace of pagan practices led directly to national vulnerability and personal distress, demonstrating unequivocally that turning away from God's prescribed path inevitably leads to negative and often devastating outcomes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse powerfully employs Irony to underscore Ahaz's profound spiritual blindness. He seeks "help" from Assyria, a formidable and seemingly invincible nation, yet this alliance ultimately brings him and Judah more distress rather than true salvation, as explicitly stated in 2 Chronicles 28:20. The very source of his perceived salvation becomes a tool of further oppression and subjugation. Furthermore, the narrative uses Foreshadowing, as Ahaz's reliance on foreign powers rather than God sets a dangerous and destructive precedent that significantly contributes to Judah's eventual subjugation and exile, demonstrating the long-term, devastating consequences of such faithless alliances. There is also an implicit Contrast between Ahaz's faithless appeal to Assyria and the actions of earlier, more faithful kings of Judah (e.g., Asa in 2 Chronicles 14 or Jehoshaphat in 2 Chronicles 20), who, when faced with similar existential threats, sought the Lord's intervention and experienced miraculous, divinely orchestrated deliverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ahaz's decision in 2 Chronicles 28:16 stands as a stark theological warning against the pervasive human tendency to seek security, deliverance, and solutions from worldly powers and human ingenuity rather than from the sovereign and all-sufficient God. His act was not merely a political miscalculation or a pragmatic choice, but a profound spiritual betrayal—a practical denial of the covenant relationship where Yahweh alone was to be Judah's King, Protector, and ultimate Provider. This reliance on Assyria reflected Ahaz's deep-seated idolatry and distrust, demonstrating a preference for tangible, human strength and political alliances over the invisible, omnipotent power and unfailing faithfulness of God. It powerfully illustrates the recurring biblical theme that true security, lasting peace, and genuine salvation are found only in radical dependence on the Lord, and that alliances built on human might or ungodly principles inevitably lead to compromise, subjugation, and further spiritual and moral decline.
REFLECTION AND APPLICATION
King Ahaz's profound misstep serves as a timeless and potent warning for believers across all generations. In moments of intense crisis, overwhelming challenges, or perceived helplessness, the temptation to seek immediate, worldly solutions or to rely solely on human strength, resources, and ingenuity can be incredibly strong. Whether facing financial distress, relational conflict, career uncertainty, health crises, or societal upheaval, the "Assyria" of our day might manifest as an ungodly alliance, a compromise of deeply held values for perceived security, or an over-reliance on human wisdom and power structures rather than divine guidance and provision. This verse calls us to a radical re-evaluation of where our ultimate trust and allegiance truly lie. It challenges us to honestly ask ourselves if our first instinct in trouble is to turn to God in prayer and faith, seeking His wisdom and intervention, or to scramble for human solutions that may offer temporary relief but ultimately lead to deeper entanglement, spiritual compromise, and even greater distress. True security, lasting peace, and genuine deliverance are found not in the strength of human alliances or the wisdom of the world, but in unwavering, radical trust in the Lord's sovereign provision and unfailing faithfulness.
Questions for Reflection
FAQ
Why was seeking help from Assyria so wrong, especially if it seemed like the only way to survive the Syro-Ephraimite War?
Answer: Ahaz's decision was not merely a pragmatic political move but a profound spiritual betrayal of his covenant relationship with Yahweh. While it might have appeared to be the only viable military option from a human perspective, Ahaz had received explicit prophetic warnings from Isaiah to trust in God's deliverance and not to fear the combined forces of Aram and Israel (e.g., Isaiah 7:3-9). His choice demonstrated a profound lack of faith and a preference for pagan power over the covenant Lord, who had repeatedly shown Himself able to deliver His people from far greater threats. Furthermore, the "help" from Assyria came at an exorbitant cost, including heavy tribute and the tragic introduction of Assyrian idolatry into Judah, ultimately leading to further subjugation and distress, as 2 Chronicles 28:20-21 clearly states that Tiglath-Pileser III "distressed him, but strengthened him not."
Did Ahaz's alliance with Assyria actually "help" him in the long run?
Answer: Temporarily, the Assyrian intervention did relieve the immediate military pressure from Aram and Israel, as Tiglath-Pileser III indeed attacked Damascus (Aram) and annexed parts of Israel. However, this "help" was superficial, fleeting, and ultimately detrimental. 2 Chronicles 28:20 explicitly states that "Tiglath-Pileser king of Assyria came unto him, and distressed him, but strengthened him not." The alliance burdened Judah with crushing tribute, led to political subjugation under Assyria, and tragically, prompted Ahaz to adopt Assyrian idolatrous practices (2 Chronicles 28:23-25), further provoking God's wrath. So, while it offered a short-term military solution to a pressing threat, it resulted in long-term spiritual decay, economic hardship, and national decline, proving to be a curse rather than a blessing.
CHRIST-CENTERED FULFILLMENT
Ahaz's desperate and faithless appeal to the kings of Assyria for "help" serves as a profound Old Testament type, powerfully highlighting humanity's persistent and misguided tendency to seek salvation, security, and solutions in worldly powers, human institutions, or our own strength, rather than in the sovereign and all-sufficient God. This misplaced reliance on human might and political alliances stands in stark contrast to the person and redemptive work of Jesus Christ, who is the ultimate, true, and unfailing "help" for humanity. Unlike Ahaz, who sought deliverance through military might and pagan alliances, Jesus did not rely on earthly armies, political maneuvering, or worldly wisdom to accomplish His divine mission. His kingdom is explicitly declared to be "not of this world" (John 18:36), and He came to provide salvation not through conquest or coercion, but through humble service, radical obedience, and ultimate self-sacrifice on the cross. He is the one in whom all "treasures of wisdom and knowledge" are hidden (Colossians 2:3), offering a security and peace that transcends any fleeting worldly alliance or human construct. Believers are therefore called to fix their eyes on Jesus, the "author and perfecter of our faith" (Hebrews 12:2), rather than placing their trust in human strength, economic stability, or political systems. He is the ultimate deliverer from sin and death, providing true and lasting salvation and security, for "my God will supply every need of yours according to his riches in glory in Christ Jesus" (Philippians 4:19).