2 Chronicles 28:23

KJV

For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, [therefore] will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

KJV (with Strong's)

For he sacrificed {H2076} unto the gods {H430} of Damascus {H1834}, which smote {H5221} him: and he said {H559}, Because the gods {H430} of the kings {H4428} of Syria {H758} help {H5826} them, therefore will I sacrifice {H2076} to them, that they may help {H5826} me. But they were the ruin {H3782} of him, and of all Israel {H3478}.

Complete Jewish Bible

by sacrificing to the gods of Dammesek, who had attacked him, reasoning, "The gods of the kings of Aram helped them, so I will sacrifice to them, and then they'll help me." But they became the ruin of him and of all Isra'el.

Berean Standard Bible

Since Damascus had defeated him, he sacrificed to their gods and said, “Because the gods of the kings of Aram have helped them, I will sacrifice to them that they may help me.” But these gods were the downfall of Ahaz and of all Israel.

American Standard Version

For he sacrificed unto the gods of Damascus, which smote him; and he said, Because the gods of the kings of Syria helped them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

Commentary

### SUMMARY
King Ahaz of Judah, facing military defeat and divine judgment, compounded his apostasy by embracing the idolatry of his enemies, the Syrians. He reasoned that their gods, having seemingly granted them victory over him, could also provide him with help. This act of misguided pragmatism and spiritual blindness, however, proved to be a catastrophic error, leading not to aid but to the further ruin of both Ahaz himself and the entire nation of Israel, illustrating the destructive consequences of abandoning the one true God for false deities.

### CONTEXT
* **Literary Context:** This verse is situated within the tragic account of King Ahaz's reign in Judah, detailed in [2 Chronicles 28](/2_chronicles/28 "2 Chronicles 28 - The Reign of Ahaz"). The chapter opens with Ahaz's profound wickedness, stating he "did not do what was right in the eyes of the Lord, as his father David had done" ([2 Chronicles 28:1](/2_chronicles/28-1 "2 Chronicles 28:1 - Ahaz's Wicked Reign")). His reign is characterized by idolatry, including sacrificing his own children ([2 Chronicles 28:3](/2_chronicles/28-3 "2 Chronicles 28:3 - Ahaz's Abominations")), and a series of devastating military defeats at the hands of Aram (Syria) and Israel ([2 Chronicles 28:5-8](/2_chronicles/28-5 "2 Chronicles 28:5-8 - Judah's Defeats")). Rather than repenting and seeking the Lord, Ahaz turned to Assyria for help, stripping the temple of its treasures to pay tribute ([2 Chronicles 28:21](/2_chronicles/28-21 "2 Chronicles 28:21 - Ahaz Robs the Temple")). Verse [2 Chronicles 28:23](/2_chronicles/28-23 "2 Chronicles 28:23 - Ahaz's Idolatry of Syrian Gods") marks a new low, as Ahaz, having been defeated by the Syrians, now adopts their gods, believing they hold the key to success. This act directly follows his trip to Damascus, where he encountered the Syrian altars and sent plans back to Jerusalem for their replication ([2 Kings 16:10-16](/2_kings/16-10 "2 Kings 16:10-16 - Ahaz's Damascus Altar")). The chapter concludes with Ahaz's death and the continued decline of Judah, setting the stage for the reforms of his son Hezekiah.

* **Historical & Cultural Context:** King Ahaz reigned over Judah from approximately 735-715 BC, a period of immense geopolitical instability in the Ancient Near East. The rising power of the Neo-Assyrian Empire under Tiglath-Pileser III was rapidly expanding, threatening smaller kingdoms like Judah, Aram (Syria), and Israel. Ahaz faced a direct military threat from the Syro-Ephraimite coalition (Aram and Israel), who sought to depose him and install a puppet king ([Isaiah 7:1-6](/isaiah/7-1 "Isaiah 7:1-6 - The Syro-Ephraimite War")). In this context of existential crisis, Ahaz made the fatal choice to trust in human alliances and pagan gods rather than the Lord. The practice of adopting the gods of a victorious nation was not uncommon in the ancient world; it was believed that the gods of the conquerors were stronger and more effective. Ahaz's visit to Damascus, the capital of Aram, after his defeat, exposed him directly to the cult of these "gods of Damascus." His subsequent decision to sacrifice to them reflects a desperate, syncretistic attempt to harness perceived divine power, a stark contrast to the covenantal relationship Israel was meant to have with Yahweh, who explicitly forbade the worship of other gods ([Exodus 20:3](/exodus/20-3 "Exodus 20:3 - The First Commandment")).

* **Key Themes:** The verse [2 Chronicles 28:23](/2_chronicles/28-23 "2 Chronicles 28:23 - Ahaz's Fatal Idolatry") powerfully encapsulates several key themes prevalent throughout [2 Chronicles](/2_chronicles/1 "The Book of 2 Chronicles") and the broader Old Testament. Foremost is the theme of **idolatry and apostasy**, which is presented as the root cause of Judah's downfall. Ahaz's actions are a direct violation of the covenant and the First Commandment, demonstrating a complete abandonment of Yahweh. Closely related is **misguided pragmatism** or spiritual blindness; Ahaz's reasoning ("Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me") reveals a focus on perceived immediate results rather than divine truth. He attributes success to false gods, failing to see that Judah's struggles were a consequence of God's judgment on their unfaithfulness, as previously stated in [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - God Humbles Judah"). This leads directly to the theme of **consequences of disobedience**; the verse's stark conclusion, "But they were the ruin of him, and of all Israel," underscores the destructive nature of turning away from the true God. It highlights that idolatry does not merely fail to help but actively brings about devastation, a recurring motif in the Deuteronomistic history.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Smote (Hebrew, _nākâ'_):** This verb, often translated as "strike," "kill," or "defeat," carries significant weight. In Ahaz's perception, the gods of Damascus were the active agents "smiting" him, responsible for his military defeats. This reveals his profound spiritual misinterpretation, attributing divine power to pagan deities rather than recognizing God's sovereign hand in allowing Judah's defeat as a judgment for their sin. It highlights his spiritual blindness and refusal to acknowledge Yahweh's role in his circumstances.
* **Ruin (Hebrew, _mikšôl'_):** This noun signifies a "stumbling block," "offense," or "cause of downfall/destruction." It is a powerful term indicating that the false gods did not merely fail to help Ahaz but actively became an instrument of his and Israel's devastation. The word emphasizes that idolatry is not benign; it is inherently destructive, leading to spiritual, moral, and often physical collapse. It underscores the active, negative consequence of turning to idols.

#### Verse Breakdown
* **"For he sacrificed unto the gods of Damascus, which smote him":** This clause reveals Ahaz's primary act of apostasy—offering sacrifices to the deities of a foreign, hostile nation. The phrase "which smote him" highlights Ahaz's twisted logic: he attributes his defeat not to his own sin or God's judgment but to the superior power of the Syrian gods. This demonstrates a profound spiritual misdiagnosis of his situation.
* **"and he said, Because the gods of the kings of Syria help them, [therefore] will I sacrifice to them, that they may help me":** Here, Ahaz's reasoning is laid bare. He observes the apparent success of the Syrian kings and pragmatically concludes that their gods must be the source of their strength. This is a purely utilitarian and superstitious approach to religion, seeking power and assistance from whatever source seems effective, rather than adhering to covenantal faithfulness. It's a desperate attempt to manipulate divine forces for personal and national gain, entirely devoid of true worship or trust in Yahweh.
* **"But they were the ruin of him, and of all Israel.":** This concluding statement provides the divine commentary and tragic outcome of Ahaz's actions. The conjunction "But" signals a stark contrast to Ahaz's misguided hope. Far from providing help, these false gods became a "ruin" (a stumbling block, a cause of destruction) for Ahaz personally and for the entire nation of Israel. This serves as a powerful theological statement: idolatry leads inevitably to destruction, not salvation, emphasizing the futility and danger of turning from the true God.

#### Literary Devices
The verse employs several potent literary devices to convey its message. **Irony** is prominent, as Ahaz sacrifices to the very gods he believes "smote him," hoping they will now help him, yet they ultimately bring further ruin. His attempt to gain power leads to weakness. **Cause and Effect** is central to the verse's structure, presenting Ahaz's action (sacrificing to idols) and its devastating consequence ("they were the ruin of him, and of all Israel"). This highlights the direct link between apostasy and divine judgment. The phrase "gods of Damascus" functions as **metonymy** or **synecdoche**, representing the entire pagan religious system and worldview of Syria. The concluding statement acts as a **prophetic judgment**, succinctly summarizing the outcome of Ahaz's spiritual folly and serving as a warning to the reader. The contrast between Ahaz's expectation of "help" and the reality of "ruin" creates a powerful **juxtaposition**, emphasizing the destructive nature of idolatry.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of Ahaz's idolatry in [2 Chronicles 28:23](/2_chronicles/28-23 "2 Chronicles 28:23 - Ahaz's Fatal Idolatry") serves as a profound theological warning against syncretism and misplaced trust. It underscores the absolute sovereignty of Yahweh and the futility of seeking help from any source other than Him. Ahaz's pragmatic reasoning, attempting to harness perceived divine power from false gods, highlights a common human tendency to seek control and security outside of faithful obedience. This act of spiritual prostitution not only dishonors God but actively invites His judgment, demonstrating that idolatry is not a benign spiritual choice but a destructive force that leads to national and personal ruin. The chronicler emphasizes that the "gods" were not merely ineffective but actively contributed to the downfall, revealing the inherent emptiness and danger of false worship.

* [Deuteronomy 32:17](/deuteronomy/32-17 "Deuteronomy 32:17 - Sacrificing to Demons")
* [Psalm 115:4-8](/psalm/115-4 "Psalm 115:4-8 - The Futility of Idols")
* [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Broken Cisterns")

### REFLECTION AND APPLICATION
The tragic account of King Ahaz's spiritual decline and his ultimate embrace of foreign gods in [2 Chronicles 28:23](/2_chronicles/28-23 "2 Chronicles 28:23 - Ahaz's Fatal Idolatry") offers timeless lessons for believers today. In moments of crisis, fear, or perceived weakness, the temptation to abandon reliance on God and instead seek solutions from worldly sources can be overwhelming. Ahaz's error was not merely a lapse in judgment but a fundamental misattribution of power and a rejection of the covenant. We are called to discern God's hand in our circumstances, even in defeat or difficulty, recognizing that setbacks may be His discipline intended to draw us closer, not an indication of His absence or weakness. Our "gods of Damascus" might manifest as reliance on financial security, political power, human approval, or even self-sufficiency, anything that promises "help" apart from God. This verse challenges us to examine where our ultimate trust lies and to remember that true, lasting help and peace come only from faithful obedience to the Lord, not from adopting the seemingly successful but ultimately destructive practices of the world.

#### Questions for Reflection
* **What "gods of Damascus" might I be tempted to sacrifice to when facing personal or professional challenges?**
* **How do I respond to setbacks or defeats? Do I look to God for understanding and repentance, or do I seek pragmatic but ungodly solutions?**
* **In what areas of my life might I be exhibiting spiritual blindness, attributing success or failure to external factors rather than God's sovereign hand?**
* **How does my daily life reflect a trust in God alone, rather than a reliance on worldly systems or my own abilities?**

### FAQ
**Why did Ahaz believe the gods of Damascus "smote him" if they were false gods?**

Answer: Ahaz's statement, "which smote him," reflects his profound spiritual blindness and a common ancient Near Eastern worldview. In that era, military victories were often attributed to the superior power of a nation's gods. When Ahaz was defeated by the Syrians, he concluded that their gods must be more powerful than his own, or at least more effective in battle. He failed to recognize that Judah's defeat was not due to the strength of pagan deities but was rather a direct consequence of God's judgment upon his own and Judah's rampant idolatry and unfaithfulness, as stated in [2 Chronicles 28:19](/2_chronicles/28-19 "2 Chronicles 28:19 - God Humbles Judah"). He misinterpreted God's discipline as the work of foreign gods, leading him to a desperate and futile attempt to appease them for help.

### CHRIST-CENTERED FULFILLMENT
King Ahaz's tragic pursuit of "help" from the gods of Damascus in [2 Chronicles 28:23](/2_chronicles/28-23 "2 Chronicles 28:23 - Ahaz's Fatal Idolatry") stands in stark contrast to the ultimate help and salvation offered in Jesus Christ. Ahaz sought power from lifeless idols, which brought only "ruin," whereas Christ is the living God who brings life and liberation. Ahaz's misguided pragmatism, believing that the gods of his enemies could deliver him, highlights humanity's desperate attempts to save itself through its own means or through false saviors. The New Testament reveals that true help does not come from appeasing foreign powers or adopting their deities, but from turning to the one true God who, in His infinite love, sent His Son. Jesus Christ is the ultimate "help" and "deliverer" ([Romans 11:26](/romans/11-26 "Romans 11:26 - The Deliverer from Zion")), who perfectly fulfilled the covenant that Ahaz so grievously broke. Unlike the gods of Damascus, who were "the ruin of him, and of all Israel," Christ became a "stumbling block" to those who reject Him but the very "cornerstone" and "salvation" to those who believe ([1 Peter 2:7-8](/1_peter/2-7 "1 Peter 2:7-8 - Christ the Cornerstone")). He is the true Lamb of God, whose sacrifice takes away the sin of the world, offering not ruin but eternal life ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). In Christ, we find the perfect and sufficient help, wisdom, and righteousness that Ahaz desperately but wrongly sought elsewhere ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Wisdom")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 25:14

¶ Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up [to be] his gods, and bowed down himself before them, and burned incense unto them.

Isaiah 1:28

And the destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.

Hosea 13:9

¶ O Israel, thou hast destroyed thyself; but in me [is] thine help.

Habakkuk 1:11

Then shall [his] mind change, and he shall pass over, and offend, [imputing] this his power unto his god.

Jeremiah 10:5

They [are] upright as the palm tree, but speak not: they must needs be borne, because they cannot go. Be not afraid of them; for they cannot do evil, neither also [is it] in them to do good.

Jeremiah 44:15

¶ Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,

Jeremiah 44:18

But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all [things], and have been consumed by the sword and by the famine.