| Barnes' Notes on the Bible Either during the siege, or on breaking up from before Jeruasalem, Rezin made an expedition to the lied Sea coast, and became master of the city which had belonged to Judaea about 70 years (marginal reference). Most moderns render this verse, "Rezin recovered (or restored) Elath to Edom ... and the Edomites came to Elath." On the resemblance of the words Aram and Edom in the original, see 2 Samuel 8:12 note.
Clarke's Commentary on the BibleRecovered Elath to Syria - See the note on 2 Kings 14:22.
Gill's Exposition of the Entire BibleAt that time Rezin king of Syria recovered Elath to Syria,.... A port on the Red sea, that formerly belonged to Edom, taken from them by David, retaken by them when they revolted in Joram's time, and perhaps taken by Amaziah again, since his son Azariah rebuilt it, and restored it to Judah, 2 Kings 14:22 and it seems by this that it had been in the hands of the Syrians, who now recovered it; unless instead of Aram, rendered Syrians, we could substitute Edom, which Le Clerc has ventured to do without any authority: and drave the Jews from Elath; who were in possession of it. This is the first time that the inhabitants of the kingdom of Judah are called Jews, from the name of their original patriarch, and principal tribe; though some think (m) they had this name from the time this tribe went up first against the Canaanites, Judges 1:1, however, it is a mistake of R. Elias Levita (n), that it is never found in the Bible they were called Jews, but from the time the ten tribes were carried captive, and not before; and a greater mistake still it is of Tacitus (o), that they were called Jews or Judaeans, as if they were Idaeans from Mount Ida in Crete, from whence he supposes they came: and the Syrians came to Elath, and dwelt there unto this day; the marginal reading is Edomites; and so read the Septuagint and Vulgate Latin versions; and Kimchi observes that it is written "Aramim", Syrians, because the king of Syria took it, and by his means the Edomites returned to it, but is read "Edomim", Edomites, because it belonged to the children of Edom; and it is certain the Edomites had come and smitten Judah, 2 Chronicles 28:17. (m) Polydor. Virgil. de Invent. l. 4. c. 1.((n) Tishbi, p. 143. So David de Pomis Lexic. fol. 83. 4. (o) Hist. l. 5. sect. 2.
Geneva Study BibleAt that time Rezin king of Syria recovered {d} Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. (d) Which Azariah had taken from the Syrians and fortified, 2Ki 14:22.
King James Translators' Notesfrom Elath: Heb. from Eloth
Jamieson-Fausset-Brown Bible Commentary6. Rezin . recovered Elath-which Azariah had got into his possession (2Ki 14:22). the Syrians came to Elath, and dwelt there unto this day-The Septuagint version has "the Edomites," which the most judicious commentators and travellers [Robinson] prefer.
Matthew Henry's Concise Commentary16:1-9 Few and evil were the days of Ahaz. Those whose hearts condemn them, will go any where in a day of distress, rather than to God. The sin was its own punishment. It is common for those who bring themselves into straits by one sin, to try to help themselves out by another.
Matthew Henry's Whole Bible CommentaryVerses 5-9 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, Isa. 7:6. 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, ch. 14:22. 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, v. 9, and obliged him to let fall his design against Ahaz, carrying the Syrians captive to Kir, as Amos had expressly foretold, ch. 1:5), yet, considering all, he made but a bad bargain; for, to compass this, (1.) He enslaved himself (v. 7): I am thy servant and thy son, 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, Lu. 15:15. (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, v. 8. 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. | 
