A people’s king and priest, or kinghood and priesthood
I. The kinghood.
1. The de-humanising force of false religion. Ahaz was an idolator.
2. The national curse of a corrupt king-hood.
3. The mischievous issues of a temporary expediency. Ahaz, in order to extricate himself from the difficulties and trials which Rezin and Pekah had brought on his country, applies to the King of Assyria.
(1) He degraded himself. He sold himself as a slave to the king whose help he revoked. He loses his self-respect, which is the very essence of true manhood. Another mischief of his temporary expediency was--
(2) He impoverished his people. This silver and gold belonged to the nation. It was public property. What right had he to dispose of a fraction?
II. The priesthood. Urijah is the priest. There seems to have been more than one of this name, and nothing is known of him more than what is recorded in this chapter. He was a priest, who at this time presided in the temple of Jerusalem. He seems to have been influential in the State, and, although a professed monotheist, was in somewhat close connection with Ahaz theidolatrous king. Two things are worthy of note concerning him.
1. An obsequious obedence to the royal will. The Assyrian king having taken Damascus, is followed by Ahaz to the city; in order, no doubt, to congratulate him on his triumphs. While at Damascus, Ahaz is struck with the beauty of an altar. He seems to have been so charmed with it that he commands Urijah, his priest, to make one exactly like it.
2. An obsequious silence to the royal profanation. See what the king did, no doubt, in the presence of the priest. This fawning, sacerdotal sycophant not only “did according to all King Ahaz commanded,” but he stood by silently and witnessed without a word of protest this spoliation of the holy temple. (DavidThomas,D. D.)
