mh_parser/vol_split/12 - 2Kings/Chapter 16.xml

<div2 id="iiKi.xvii" n="xvii" next="iiKi.xviii" prev="iiKi.xvi" progress="68.74%" title="Chapter XVI">
<h2 id="iiKi.xvii-p0.1">S E C O N D   K I N G S</h2>
<h3 id="iiKi.xvii-p0.2">CHAP. XVI.</h3>
<p class="intro" id="iiKi.xvii-p1">This chapter is wholly taken up with the reign of
Ahaz; and we have quite enough of it, unless it were better. He had
a good father, and a better son, and yet was himself one of the
worst of the kings of Judah. I. He was a notorious idolater,
<scripRef id="iiKi.xvii-p1.1" osisRef="Bible:2Kgs.16.1-2Kgs.16.4" parsed="|2Kgs|16|1|16|4" passage="2Ki 16:1-4">ver. 1-4</scripRef>. II. With the
treasures of the temple, as well as his own, he hired the king of
Assyria to invade Syria and Israel, <scripRef id="iiKi.xvii-p1.2" osisRef="Bible:2Kgs.16.5-2Kgs.16.9" parsed="|2Kgs|16|5|16|9" passage="2Ki 16:5-9">ver. 5-9</scripRef>. III. He took pattern from an
idol's altar which he saw at Damascus for a new altar in God's
temple, <scripRef id="iiKi.xvii-p1.3" osisRef="Bible:2Kgs.16.10-2Kgs.16.16" parsed="|2Kgs|16|10|16|16" passage="2Ki 16:10-16">ver. 10-16</scripRef>. IV.
He abused and embezzled the furniture of the temple, <scripRef id="iiKi.xvii-p1.4" osisRef="Bible:2Kgs.16.17-2Kgs.16.18" parsed="|2Kgs|16|17|16|18" passage="2Ki 16:17,18">ver. 17, 18</scripRef>. And so his story
ends, <scripRef id="iiKi.xvii-p1.5" osisRef="Bible:2Kgs.16.19-2Kgs.16.20" parsed="|2Kgs|16|19|16|20" passage="2Ki 16:19,20">ver. 19, 20</scripRef>.</p>
<scripCom id="iiKi.xvii-p0.1_1" osisRef="Bible:2Kgs.16" parsed="|2Kgs|16|0|0|0" passage="2Ki 16" type="Commentary"/>
<scripCom id="iiKi.xvii-p0.2_1" osisRef="Bible:2Kgs.16.1-2Kgs.16.4" parsed="|2Kgs|16|1|16|4" passage="2Ki 16:1-4" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.16.1-2Kgs.16.4">
<h4 id="iiKi.xvii-p1.8">The Reign of Ahaz. (<span class="smallcaps" id="iiKi.xvii-p1.9">b. c.</span> 726.)</h4>
<p class="passage" id="iiKi.xvii-p2">1 In the seventeenth year of Pekah the son of
Remaliah Ahaz the son of Jotham king of Judah began to reign.
  2 Twenty years old <i>was</i> Ahaz when he began to reign,
and reigned sixteen years in Jerusalem, and did not <i>that which
was</i> right in the sight of the <span class="smallcaps" id="iiKi.xvii-p2.1">Lord</span> his God, like David his father.   3
But he walked in the way of the kings of Israel, yea, and made his
son to pass through the fire, according to the abominations of the
heathen, whom the <span class="smallcaps" id="iiKi.xvii-p2.2">Lord</span> cast out from
before the children of Israel.   4 And he sacrificed and burnt
incense in the high places, and on the hills, and under every green
tree.</p>
<p class="indent" id="iiKi.xvii-p3">We have here a general character of the
reign of Ahaz. Few and evil were his days—few, for he died at
thirty-six—evil, for we are here told, 1. That he <i>did not that
which was right like David</i> (<scripRef id="iiKi.xvii-p3.1" osisRef="Bible:2Kgs.16.2" parsed="|2Kgs|16|2|0|0" passage="2Ki 16:2"><i>v.</i> 2</scripRef>), that is, he had none of that
concern and affection for the instituted service and worship of God
for which David was celebrated. He had no love for the temple, made
no conscience of his duty to God, nor had any regard to his law.
Herein he was unlike David; it was his honour that he was of the
house and lineage of David, and it was owing to God's ancient
covenant with David that he was now upon the throne, which
aggravated his wickedness; for he was a reproach to that honourable
name and family, which therefore was really a reproach to him
(<i>Degeneranti genus opprobrium</i>—<i>A good extraction is a
disgrace to him who degenerates from it</i>), and though he enjoyed
the benefit of David's piety he did not tread in the steps of it.
2. That he walked <i>in the way of the kings of Israel</i>
(<scripRef id="iiKi.xvii-p3.2" osisRef="Bible:2Kgs.16.3" parsed="|2Kgs|16|3|0|0" passage="2Ki 16:3"><i>v.</i> 3</scripRef>), who all
worshipped the calves. He was not joined in any affinity with them,
as Jehoram and Ahaziah were with the house of Ahab, but, <i>ex mero
motu—without any instigation,</i> walked in their way. The kings
of Israel pleaded policy and reasons of state for their idolatry,
but Ahaz had no such pretence: in him it was the most unreasonable
impolitic thing that could be. They were his enemies, and had
proved enemies to themselves too by their idolatry; yet he walked
in their way. 3. That he <i>made his sons to pass through the
fire,</i> to the honour of his dunghill-deities. He burnt them, so
it is expressly said of him (<scripRef id="iiKi.xvii-p3.3" osisRef="Bible:2Chr.28.3" parsed="|2Chr|28|3|0|0" passage="2Ch 28:3">2 Chron.
xxviii. 3</scripRef>), burnt some of them, and perhaps made others
of them (Hezekiah himself not excepted, though afterwards he was
never the worse for it) to pass between two fires, or to be drawn
through a flame, in token of their dedication to the idol. 4. That
he did <i>according to the abominations of the heathen whom the
Lord had cast out.</i> It was an instance of his great folly that
he would be guided in his religion by those whom he saw fallen into
the ditch before his eyes, and follow them; and it was an instance
of his great impiety that he would conform to those usages which
God had declared to be abominable to him, and set himself to write
after the copy of those whom God had cast out, thus walking
directly contrary to God. 5. That he <i>sacrificed in the high
places,</i> <scripRef id="iiKi.xvii-p3.4" osisRef="Bible:2Kgs.16.4" parsed="|2Kgs|16|4|0|0" passage="2Ki 16:4"><i>v.</i> 4</scripRef>. If
his father had but had zeal enough to take them away, the
debauching of his sons might have been prevented; but those that
connive at sin know not what dangerous snares they lay for those
that come after them. He forsook God's house, was weary of that
place where, in his father's time, he had often been detained
before the Lord, and performed his devotions on high hills, where
he had a better prospect, and under green trees, where he had a
more pleasant shade. It was a religion little worth, which was
guided by fancy, not by faith.</p>
</div><scripCom id="iiKi.xvii-p0.3" osisRef="Bible:2Kgs.16.5-2Kgs.16.9" parsed="|2Kgs|16|5|16|9" passage="2Ki 16:5-9" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.16.5-2Kgs.16.9">
<p class="passage" id="iiKi.xvii-p4">5 Then Rezin king of Syria and Pekah son of
Remaliah king of Israel came up to Jerusalem to war: and they
besieged Ahaz, but could not overcome <i>him.</i>   6 At that
time Rezin king of Syria recovered Elath to Syria, and drave the
Jews from Elath: and the Syrians came to Elath, and dwelt there
unto this day.   7 So Ahaz sent messengers to Tiglath-pileser
king of Assyria, saying, I <i>am</i> thy servant and thy son: come
up, and save me out of the hand of the king of Syria, and out of
the hand of the king of Israel, which rise up against me.   8
And Ahaz took the silver and gold that was found in the house of
the <span class="smallcaps" id="iiKi.xvii-p4.1">Lord</span>, and in the treasures of
the king's house, and sent <i>it for</i> a present to the king of
Assyria.   9 And the king of Assyria hearkened unto him: for
the king of Assyria went up against Damascus, and took it, and
carried <i>the people of</i> it captive to Kir, and slew Rezin.</p>
<p class="indent" id="iiKi.xvii-p5">Here is, 1. The attempt of his confederate
neighbours, the kings of Syria and Israel, upon him. They thought
to make themselves masters of Jerusalem, and to set a king of their
own in it, <scripRef id="iiKi.xvii-p5.1" osisRef="Bible:Isa.7.6" parsed="|Isa|7|6|0|0" passage="Isa 7:6">Isa. vii. 6</scripRef>. In
this they fell short, but the king of Syria recovered Elath, a
considerable port upon the Red Sea, which Amaziah had taken from
the Syrians, <scripRef id="iiKi.xvii-p5.2" osisRef="Bible:2Kgs.14.22" parsed="|2Kgs|14|22|0|0" passage="2Ki 14:22"><i>ch.</i> xiv.
22</scripRef>. What can those keep that have lost their religion?
Let them expect, thenceforward, to be always on the losing hand. 2.
His project to get clear of them. Having forsaken God, he had
neither courage nor strength to make head against his enemies, nor
could he, with any boldness, ask help of God; but he made his court
to the king of Assyria, and got him to come in for his relief.
Those whose hearts condemn them will go any where in a day of
distress rather than to God. Was it because there was not a God in
Israel that he sent to the Assyrian for help? Was the rock of ages
removed out of its place, that he stayed himself on this broken
reed? The sin itself was its own punishment; for, though it is true
that he gained his point (the king of Assyria hearkened to him,
and, to serve his own turn, made a descent upon Damascus, whereby
he gave a powerful diversion to the king of Syria, <scripRef id="iiKi.xvii-p5.3" osisRef="Bible:2Kgs.16.9" parsed="|2Kgs|16|9|0|0" passage="2Ki 16:9"><i>v.</i> 9</scripRef>, and obliged him to let
fall his design against Ahaz, carrying the Syrians captive to Kir,
as Amos had expressly foretold, <scripRef id="iiKi.xvii-p5.4" osisRef="Bible:Amos.1.5" parsed="|Amos|1|5|0|0" passage="Am 1:5"><i>ch.</i> i. 5</scripRef>), yet, considering all, he made
but a bad bargain; for, to compass this, (1.) He enslaved himself
(<scripRef id="iiKi.xvii-p5.5" osisRef="Bible:2Kgs.16.7" parsed="|2Kgs|16|7|0|0" passage="2Ki 16:7"><i>v.</i> 7</scripRef>): <i>I am thy
servant and thy son,</i> that is, "I will be as dutiful and
obedient to thee as to a master or father, if thou wilt but do me
this good turn." Had he thus humbled himself to God, and implored
his favour, he might have been delivered upon easier terms; he
might have saved his money, and needed only to have parted with his
sins. But, if the prodigal forsake his father's house, he soon
becomes a slave to the worst of masters, <scripRef id="iiKi.xvii-p5.6" osisRef="Bible:Luke.15.15" parsed="|Luke|15|15|0|0" passage="Lu 15:15">Luke xv. 15</scripRef>. (2.) He impoverished himself;
for he took the silver and gold that were laid up in the treasury
both of the temple and of the kingdom, and sent it to the king of
Assyria, <scripRef id="iiKi.xvii-p5.7" osisRef="Bible:2Kgs.16.8" parsed="|2Kgs|16|8|0|0" passage="2Ki 16:8"><i>v.</i> 8</scripRef>. Both
church and state must be squeezed and exhausted, to gratify this
his new patron and guardian. I know not what authority he had thus
to dispose of the public stock; but it is common for those that
have brought themselves into straits by one sin to help themselves
out by another; and those that have alienated themselves from God
will make no difficulty of alienating any of his rights.</p>
</div><scripCom id="iiKi.xvii-p0.4" osisRef="Bible:2Kgs.16.10-2Kgs.16.16" parsed="|2Kgs|16|10|16|16" passage="2Ki 16:10-16" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.16.10-2Kgs.16.16">
<p class="passage" id="iiKi.xvii-p6">10 And king Ahaz went to Damascus to meet
Tiglath-pileser king of Assyria, and saw an altar that <i>was</i>
at Damascus: and king Ahaz sent to Urijah the priest the fashion of
the altar, and the pattern of it, according to all the workmanship
thereof.   11 And Urijah the priest built an altar according
to all that king Ahaz had sent from Damascus: so Urijah the priest
made <i>it</i> against king Ahaz came from Damascus.   12 And
when the king was come from Damascus, the king saw the altar: and
the king approached to the altar, and offered thereon.   13
And he burnt his burnt offering and his meat offering, and poured
his drink offering, and sprinkled the blood of his peace offerings,
upon the altar.   14 And he brought also the brasen altar,
which <i>was</i> before the <span class="smallcaps" id="iiKi.xvii-p6.1">Lord</span>,
from the forefront of the house, from between the altar and the
house of the <span class="smallcaps" id="iiKi.xvii-p6.2">Lord</span>, and put it on the
north side of the altar.   15 And king Ahaz commanded Urijah
the priest, saying, Upon the great altar burn the morning burnt
offering, and the evening meat offering, and the king's burnt
sacrifice, and his meat offering, with the burnt offering of all
the people of the land, and their meat offering, and their drink
offerings; and sprinkle upon it all the blood of the burnt
offering, and all the blood of the sacrifice: and the brasen altar
shall be for me to enquire <i>by.</i>   16 Thus did Urijah the
priest, according to all that king Ahaz commanded.</p>
<p class="indent" id="iiKi.xvii-p7">Though Ahaz had himself sacrificed in high
places, on hills, and under every green tree (<scripRef id="iiKi.xvii-p7.1" osisRef="Bible:2Kgs.16.4" parsed="|2Kgs|16|4|0|0" passage="2Ki 16:4"><i>v.</i> 4</scripRef>), yet God's altar had hitherto
continued in its place and in use, and the <i>king's burnt-offering
and his meat-offering</i> (<scripRef id="iiKi.xvii-p7.2" osisRef="Bible:2Kgs.16.15" parsed="|2Kgs|16|15|0|0" passage="2Ki 16:15"><i>v.</i>
15</scripRef>) had been offered upon it by the priests that
attended it; but here we have it taken away by wicked Ahaz, and
another altar, an idolatrous one, put in the room of it—a bolder
stroke than the worst of the kings had yet given to religion. We
have here,</p>
<p class="indent" id="iiKi.xvii-p8">I. The model of this new altar, taken from
one at Damascus, by the king himself, <scripRef id="iiKi.xvii-p8.1" osisRef="Bible:2Kgs.16.10" parsed="|2Kgs|16|10|0|0" passage="2Ki 16:10"><i>v.</i> 10</scripRef>. The king of Assyria having
taken Damascus, thither Ahaz went, to congratulate him on his
success, to return him thanks for the kindness he had done him by
this expedition, and, as his servant and son, to receive his
commands. Had he been faithful to his God, he would not have needed
to crouch thus meanly to a foreign power. At Damascus, either while
viewing the rarities of the place, or rather while joining with
them in their devotions (for, when he was there, he thought it no
harm to do as they did), he saw an altar that pleased his fancy
extremely, not such a plain old-fashioned one as that which he had
been trained up in attendance upon at Jerusalem, but curiously
carved, it is likely, and adorned with image-work; there were many
pretty things about it which he thought significant, surprising,
very charming, and calculated to excite his devotion. Solomon had
but a dull fancy, he thought, compared with the ingenious artist
that made this altar. Nothing will serve him but he must have an
altar just like this: a pattern of it must be taken immediately; he
cannot stay till he returns himself, but sends it before him in all
haste, with orders to Urijah the priest to get one made exactly
according to this model and have it ready against he came home. The
pattern God showed to Moses in the mount or to David by the Spirit
was not comparable to this pattern sent from Damascus. The hearts
of idolaters walked after their eyes, which are therefore said to
<i>go a whoring after their idols;</i> but the true worshippers
worship the true God by faith.</p>
<p class="indent" id="iiKi.xvii-p9">II. The making of it by Urijah the priests,
<scripRef id="iiKi.xvii-p9.1" osisRef="Bible:2Kgs.16.11" parsed="|2Kgs|16|11|0|0" passage="2Ki 16:11"><i>v.</i> 11</scripRef>. This Urijah,
it is likely, was the chief priest who at this time presided in the
temple-service. To him Ahaz sent an intimation of his mind (for we
read not of any express orders he gave him), to get an altar made
by this pattern. And, without any dispute or objection, he put it
in hand immediately, being perhaps as fond of it as the king was,
at least being very willing to humour the king and desirous to
curry favour with him. Perhaps he might have this excuse for
gratifying the king herein, that, by this means, he might keep him
to the temple at Jerusalem and prevent his totally deserting it for
the high places and the groves. "Let us oblige him in this," thinks
Urijah, "and then he will bring all his sacrifices to us; for by
this craft we get our living." But, whatever pretence he had, it
was a most base wicked thing for him that was a priest, a chief
priest, to make this altar, in compliance with an idolatrous
prince, for hereby, 1. He prostituted his authority and profaned
the crown of his priesthood, making himself a servant to the lusts
of men. There is not a greater disgrace to the ministry than
obsequiousness to such wicked commands as this was. 2. He betrayed
his trust. As priest, he was bound to maintain and defend God's
institutions, and to oppose and witness against all innovations;
and, for him to assist and serve the king in setting up an altar to
confront the altar which by divine appointment he was consecrated
to minister at, was such a piece of treachery and perfidiousness as
may justly render him infamous to all posterity. Had he only
connived at the doing of it,—had he been frightened into it by
menaces,—had he endeavoured to dissuade the king from it, or but
delayed the doing of it till he came home, that he might first talk
with him about it,—it would not have been so bad; but so willingly
to walk after his commandment, as if he were glad of the
opportunity to oblige him, was such an affront to the God he served
as was utterly inexcusable.</p>
<p class="indent" id="iiKi.xvii-p10">III. The dedicating of it. Urijah,
perceiving that the king's heart was much upon it, took care to
have it ready against he came down, and set it near the brazen
altar, but somewhat lower and further from the door of the temple.
The king was exceedingly pleased with it, approached it with all
possible veneration, and offered thereon his burnt-offering,
&amp;c., <scripRef id="iiKi.xvii-p10.1" osisRef="Bible:2Kgs.16.12-2Kgs.16.13" parsed="|2Kgs|16|12|16|13" passage="2Ki 16:12,13"><i>v.</i> 12,
13</scripRef>. His sacrifices were not offered to the God of
Israel, but to the gods of Damascus (as we find <scripRef id="iiKi.xvii-p10.2" osisRef="Bible:2Chr.28.23" parsed="|2Chr|28|23|0|0" passage="2Ch 28:23">2 Chron. xxviii. 23</scripRef>), and, when he borrowed
the Syrians' altar, no marvel that he borrowed their gods. Naaman,
the Syrian, embraced the God of Israel when he got earth from the
land of Israel to make an altar of.</p>
<p class="indent" id="iiKi.xvii-p11">IV. The removal of God's altar, to make
room for it. Urijah was so modest that he put this altar at the
lower end of the court, and left God's altar in its place,
<i>between this and the house of the Lord,</i> <scripRef id="iiKi.xvii-p11.1" osisRef="Bible:2Kgs.16.14" parsed="|2Kgs|16|14|0|0" passage="2Ki 16:14"><i>v.</i> 14</scripRef>. But that would not satisfy
Ahaz; he removed God's altar to an obscure corner in the north side
of the court, and put his own before the sanctuary, in the place of
it. He thinks his new altar is much more stately, and much more
sightly, and disgraces that; and therefore "let that be laid aside
as a vessel in which there is no pleasure." His superstitious
invention, at first, jostled <i>with</i> God's sacred institution,
but at length jostled it <i>out.</i> Note, Those will soon come to
make nothing of God that will not be content to make him their all.
Ahaz durst not (perhaps for fear of the people) quite demolish the
brazen altar and knock it to pieces; but, while he ordered all the
sacrifices to be offered upon this new altar (<scripRef id="iiKi.xvii-p11.2" osisRef="Bible:2Kgs.16.15" parsed="|2Kgs|16|15|0|0" passage="2Ki 16:15"><i>v.</i> 15</scripRef>), <i>The brazen altar</i> (says
he) <i>shall be for me to enquire by.</i> Having thrust it out from
the use for which it was instituted, which was to sanctify the
gifts offered upon it, he pretends to advance it above its
institution, which it is common for superstitious people to do. The
altar was never designed for an oracle, yet Ahaz will have it for
that use. The Romish church seemingly magnifies Christ's
sacraments, yet wretchedly corrupts them. But some give another
sense of Ahaz's purpose: "As for the brazen altar, I will consider
what to do with it, and give order about it." The Jews say that,
afterwards, of the brass of it he made that famous dial which was
called <i>the dial of Ahaz,</i> <scripRef id="iiKi.xvii-p11.3" osisRef="Bible:2Kgs.20.11" parsed="|2Kgs|20|11|0|0" passage="2Ki 20:11"><i>ch.</i> xx. 11</scripRef>. The base compliance of
the poor-spirited priest with the presumptuous usurpations of an
ill-spirited king is again taken notice of (<scripRef id="iiKi.xvii-p11.4" osisRef="Bible:2Kgs.16.16" parsed="|2Kgs|16|16|0|0" passage="2Ki 16:16"><i>v.</i> 16</scripRef>): <i>Urijah the priest did
according to all that king Ahaz commanded.</i> Miserable is the
case of great men when those that should reprove them for their
sins strengthen and serve them in their sins.</p>
</div><scripCom id="iiKi.xvii-p0.5" osisRef="Bible:2Kgs.16.17-2Kgs.16.20" parsed="|2Kgs|16|17|16|20" passage="2Ki 16:17-20" type="Commentary"/><div class="Commentary" id="Bible:2Kgs.16.17-2Kgs.16.20">
<p class="passage" id="iiKi.xvii-p12">17 And king Ahaz cut off the borders of the
bases, and removed the laver from off them; and took down the sea
from off the brasen oxen that <i>were</i> under it, and put it upon
a pavement of stones.   18 And the covert for the sabbath that
they had built in the house, and the king's entry without, turned
he from the house of the <span class="smallcaps" id="iiKi.xvii-p12.1">Lord</span> for
the king of Assyria.   19 Now the rest of the acts of Ahaz
which he did, <i>are</i> they not written in the book of the
chronicles of the kings of Judah?   20 And Ahaz slept with his
fathers, and was buried with his fathers in the city of David: and
Hezekiah his son reigned in his stead.</p>
<p class="indent" id="iiKi.xvii-p13">Here is, I. Ahaz abusing the temple, not
the building itself, but some of the furniture of it. 1. He defaced
the bases on which the lavers were set (<scripRef id="iiKi.xvii-p13.1" osisRef="Bible:1Kgs.7.28-1Kgs.7.29" parsed="|1Kgs|7|28|7|29" passage="1Ki 7:28,29">1 Kings vii. 28, 29</scripRef>) and took down the
molten sea, <scripRef id="iiKi.xvii-p13.2" osisRef="Bible:2Kgs.16.17" parsed="|2Kgs|16|17|0|0" passage="2Ki 16:17"><i>v.</i> 17</scripRef>.
These the priests used for washing; against them therefore he seems
to have had a particular spite. It is one of the greatest
prejudices that can be done to religion to obstruct the purifying
of the priests, the Lord's ministers. 2. He removed <i>the covert
for the sabbath,</i> erected either in honour of the sabbath or for
the conveniency of the priests, when, on the sabbath, they
officiated in greater numbers than on other days. Whatever it was,
it should seem that in removing it he intended to put a contempt
upon the sabbath, and so to open as wide an inlet as any to all
manner of impiety. 3. The king's entry, which led to the house of
the Lord, for the convenience of the royal family (perhaps that
ascent which Solomon had made, and which the queen of Sheba
admired, <scripRef id="iiKi.xvii-p13.3" osisRef="Bible:1Kgs.10.5" parsed="|1Kgs|10|5|0|0" passage="1Ki 10:5">1 Kings x. 5</scripRef>), he
turned another way, to show that he did not intend to frequent the
house of the Lord any more. This he did for the king of Assyria, to
oblige him, who perhaps returned his visit, and found fault with
this entry, as an inconvenience and disparagement to his palace.
When those that have had a ready passage to the house of the Lord,
to please their neighbours, turn it another way, they are going
down the hill apace towards their ruin.</p>
<p class="indent" id="iiKi.xvii-p14">II. Ahaz resigning his life in the midst of
his days, at thirty-six years of age (<scripRef id="iiKi.xvii-p14.1" osisRef="Bible:2Kgs.16.19" parsed="|2Kgs|16|19|0|0" passage="2Ki 16:19"><i>v.</i> 19</scripRef>) and leaving his kingdom to a
better man, Hezekiah his son (<scripRef id="iiKi.xvii-p14.2" osisRef="Bible:2Kgs.16.20" parsed="|2Kgs|16|20|0|0" passage="2Ki 16:20"><i>v.</i> 20</scripRef>), who proved as much a friend
to the temple as he had been an enemy to it. Perhaps this very son
he had made to pass through the fire, and thereby dedicated him to
Moloch; but God, by his grace, snatched him as a brand out of the
burning.</p>
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