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Two and twenty years old was Ahaziah when he began to reign - In 2 Chronicles 22:2, it is said, forty and two years old was Ahaziah when he began to reign; this is a heavy difficulty, to remove which several expedients have been used. It is most evident that, if we follow the reading in Chronicles, it makes the son two years older than his own father! for his father began to reign when he was thirty-two years old, and reigned eight years, and so died, being forty years old; see 2 Kings 8:17. Dr. Lightfoot says, "The original meaneth thus: Ahaziah was the son of two and forty years; namely, of the house of Omri, of whose seed he was by the mother's side; and he walked in the ways of that house, and came to ruin at the same time with it. This the text directs us to look after, when it calleth his mother the daughter of Omri, who was indeed the daughter of Ahab. Now, these forty-two years are easily reckoned by any that will count back in the Chronicle to the second of Omri. Such another reckoning there is about Jechoniah, or Jehoiachin, 2 Kings 24:8; : Jehoiachin was eighteen years old when he began to reign. But, 2 Chronicles 36:9, Jehoiachin was the son of the eight years; that is, the beginning of his reign fell in the eighth year of Nebuchadnezzar, and of Judah's first captivity." - Works, vol. i., p. 87.

After all, here is a most manifest contradiction, that cannot be removed but by having recourse to violent modes of solution. I am satisfied the reading in 2 Chronicles 22:2; (note), is a mistake; and that we should read there, as here, twenty-two instead of forty-two years; see the note there. And may we not say with Calmet, Which is most dangerous, to acknowledge that transcribers have made some mistakes in copying the sacred books, or to acknowledge that there are contradictions in them, and then to have recourse to solutions that can yield no satisfaction to any unprejudiced mind? I add, that no mode of solution yet found out has succeeded in removing the difficulty; and of all the MSS. which have been collated, and they amount to several hundred, not one confirms the reading of twenty-two years. And to it all the ancient versions are equally unfriendly.

Such names as Athaliah, Jehoram, and Ahaziah, indicate that the Baal-worshipping kings of Israel did not openly renounce the service of Yahweh. Athaliah is “the time for Yahweh;” Ahaziah “the possession of Yahweh;” Jehoram, or Joram, “exalted by Yahweh.”

The daughter of Omri - “Son” and “daughter” were used by the Jews of any descendants (compare Matthew 1:1). The whole race were “the children of Israel.” Athaliah was the grand-daughter of Omri (see the margin). Her being called “the daughter of Omri” implies that an idea of special greatness was regarded as attaching to him, so that his name prevailed over that of Ahab. Indications of this ideal greatness are found in the Assyrian inscriptions, where the early name for Samaria is Beth-Omri, and where even Jehu has the title of “the son of Omri.”

Names do not make natures, but it was bad for Jehoshaphat's family to borrow names from Ahab's. Ahaziah's relation to Ahab's family was the occasion of his wickedness and of his fall. When men choose wives for themselves, let them remember they are choosing mothers for their children. Providence so ordered it, that Ahaziah might be cut off with the house of Ahab, when the measure of their iniquity was full. Those who partake with sinners in their sin, must expect to partake with them in their plagues. May all the changes, troubles, and wickedness of the world, make us more earnest to obtain an interest in the salvation of Christ.