2 Chronicles 28:3

Translation
King James Version
Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, after the abominations of the heathen whom the LORD had cast out before the children of Israel.
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KJV (with Strong's)
Moreover he burnt incense H6999 in the valley H1516 of the son H1121 of Hinnom H2011, and burnt H1197 his children H1121 in the fire H784, after the abominations H8441 of the heathen H1471 whom the LORD H3068 had cast out H3423 before H6440 the children H1121 of Israel H3478.
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Complete Jewish Bible
Moreover, he made offerings in the Ben-Hinnom Valley and even burned up his own children as sacrifices, in keeping with the horrible practices of the pagans, whom ADONAI had thrown out ahead of the people of Isra'el.
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Berean Standard Bible
Moreover, Ahaz burned incense in the Valley of Hinnom and sacrificed his sons in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites.
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American Standard Version
Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, according to the abominations of the nations whom Jehovah cast out before the children of Israel.
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World English Bible Messianic
Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, according to the abominations of the nations whom the LORD cast out before the children of Israel.
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Geneva Bible (1599)
Moreouer he burnt incense in the valley of Ben-hinnom, and burnt his sonnes with fire, after the abominations of the heathen whom the Lord had cast out before the children of Israel.
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Young's Literal Translation
and himself hath made perfume in the valley of the son of Hinnom, and burneth his sons with fire according to the abominations of the nations that Jehovah dispossessed from the presence of the sons of Israel,
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See also
2 Chronicles 33:62 Chronicles 33:2Leviticus 18:21Joshua 15:82 Kings 23:10Jeremiah 19:2Jeremiah 19:6
See on the biblical-era map
Invasions of Judah during the Reign of Ahaz
Invasions of Judah during the Reign of Ahaz View full PDF
The Wars of Pekah
The Wars of Pekah View full PDF

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In the KJVVerse 11,768 of 31,102

Study This Verse

SUMMARY

Second Chronicles 28:3 starkly reveals the profound spiritual degradation of King Ahaz of Judah, detailing his extreme apostasy through two abhorrent acts: burning incense in the notorious Valley of Hinnom and, most shockingly, sacrificing his own children by fire. These actions are explicitly condemned as mirroring the detestable practices of the pagan nations whom the Lord had dispossessed from the land, powerfully underscoring Ahaz's radical rejection of God's covenant and the unique holiness required of Israel.

CONTEXT

  • Literary Context: This verse is strategically placed early in the chronicler's account of King Ahaz's reign (2 Chronicles 28:1-27), immediately following the damning indictment that he "did not that which was right in the sight of the LORD, like David his father" (2 Chronicles 28:1-2). It serves as a concrete, horrifying illustration of his unrighteousness, specifically detailing the unprecedented depth of his idolatry. The chronicler meticulously emphasizes Ahaz's drastic deviation from the righteous path of his ancestor, King David, and establishes a stark, tragic contrast with his own son, Hezekiah, who would later initiate a significant spiritual revival and national cleansing. The severe and covenant-breaking actions described in this verse directly precede and provide the theological rationale for the divine judgment and national humiliation that Judah experiences during Ahaz's rule, including devastating military defeats and a significant weakening of the kingdom (2 Chronicles 28:5-8).
  • Historical & Cultural Context: King Ahaz reigned over Judah from approximately 735-715 BC, a tumultuous era defined by the burgeoning power of the Assyrian Empire and the immediate threat of the Syro-Ephraimitic War, in which Judah faced a formidable coalition of Aram (Syria) and the northern kingdom of Israel. In his profound desperation and lack of faith, Ahaz turned not to the Lord for deliverance, but to foreign political alliances and, more tragically, to the abhorrent religious practices of pagan nations. The "valley of the son of Hinnom" (Hebrew: Ge Hinnom) was a ravine bordering Jerusalem to the south, which had become infamously associated with the worship of foreign deities, particularly Molech, involving the horrific practice of child sacrifice. This detestable ritual was a hallmark of Canaanite religion and was unequivocally forbidden by Mosaic Law, which mandated the death penalty for any Israelite who engaged in it (e.g., Leviticus 20:2-5).
  • Key Themes: The verse powerfully contributes to several foundational themes within 2 Chronicles and the broader Old Testament narrative. Firstly, it vividly highlights the theme of apostasy and idolatry, showcasing the extreme lengths to which a king could descend in rejecting the God of Israel and embracing the detestable practices of surrounding pagan nations. Secondly, it underscores the profound sanctity of human life and the utter horror of child sacrifice, which was an egregious affront to God's character, His holiness, and His covenant with Israel, as seen in prohibitions like Deuteronomy 18:10. Thirdly, the concluding phrase "after the abominations of the heathen whom the LORD had cast out" emphasizes the critical theme of covenant fidelity and the distinctiveness of Israel. Israel was chosen by God to be a holy nation, set apart from the corrupt and idolatrous practices of the Canaanites, yet Ahaz deliberately adopted the very behaviors that led to the disinheritance of the land's previous inhabitants (Deuteronomy 12:31).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • burnt (Hebrew, bâʻar', H1197): This primitive root, also functioning as a denominative, signifies "to kindle" or "to consume by fire." While the KJV uses "burnt" for both incense and children, the Hebrew here specifically for the children (H1197) denotes a general act of consuming by fire. In the context of child sacrifice, it points to the complete destruction and offering of the child as a burnt offering to a pagan deity, most notably Molech, in a horrific ritual of devotion, often referred to as "passing through the fire."
  • children (Hebrew, bên', H1121): Derived from a root meaning "to build," this term (H1121) refers to a son in its widest sense, encompassing literal and figurative relationships, including offspring. The use of "children" here emphasizes the profound unnaturalness and horror of Ahaz's act, as he sacrifices his own flesh and blood, those meant to perpetuate his family name and lineage, in a perversion of the most fundamental parental duty.
  • abominations (Hebrew, tôwʻêbah', H8441): This strong feminine active participle (H8441) denotes something utterly disgusting, morally repugnant, or abhorrent to God. It is frequently employed in the Old Testament to describe idolatry, sexual perversion, and other practices that fundamentally violate God's moral and ceremonial laws. Here, it underscores the extreme offense Ahaz's actions posed to the Holy God of Israel, aligning his behavior with the gravest sins of the dispossessed Canaanites.

Verse Breakdown

  • "Moreover he burnt incense in the valley of the son of Hinnom,": This opening clause immediately establishes King Ahaz's active and public participation in forbidden idolatry. The "valley of the son of Hinnom" (Gehinnom) was a specific geographical ravine bordering Jerusalem, already infamous for its association with pagan worship, particularly the cult of Molech. By burning incense there, Ahaz deliberately and publicly engaged in practices strictly forbidden by the Mosaic Law, signaling his rejection of the exclusive worship of Yahweh and his embrace of foreign deities.
  • "and burnt his children in the fire,": This is the most shocking and grievous act described, referring to the abhorrent practice of child sacrifice. This horrific ritual involved offering one's own offspring as burnt offerings to pagan gods. It represents the ultimate perversion of parenthood and devotion, directly violating God's command to preserve life and worship Him alone. This act reveals the profound depth of Ahaz's spiritual corruption and his willingness to commit the most heinous of sins in pursuit of pagan favor or perceived security.
  • "after the abominations of the heathen whom the LORD had cast out before the children of Israel.": This concluding phrase provides the crucial theological commentary on Ahaz's actions. It highlights the tragic irony and profound sinfulness of his behavior: Israel, chosen by God and miraculously delivered from bondage, was meant to be distinct and holy, a light to the nations. Yet, their king was now imitating the very "abominations" (detestable practices) of the Canaanite nations whom the Lord had justly expelled from the land due to their wickedness. This demonstrates a complete reversal of Israel's divine purpose and a direct challenge to God's sovereignty and justice.

Literary Devices

The verse employs several powerful literary devices to convey the gravity of Ahaz's sin. Irony is profoundly present, as Ahaz, the king of God's chosen people, actively adopts the very "abominations" of the nations whom the Lord had "cast out" to make way for Israel's inheritance. This highlights the tragic failure of Israel to remain distinct and faithful to their covenant. The specific mention of the "valley of the son of Hinnom" serves as a potent form of symbolism and foreshadowing, as this geographical location later became synonymous with divine judgment and eternal punishment, giving rise to the New Testament concept of Gehenna. Furthermore, there is a strong element of contrast between the righteous expectations for an Israelite king, rooted in the covenant with God and the example of faithful ancestors like David, and Ahaz's utterly depraved actions, which directly contravene divine law and the very purpose of Israel's existence.

THEOLOGICAL AND THEMATIC CONNECTIONS

The appalling actions of King Ahaz, particularly his involvement in child sacrifice, stand as a stark testament to the depths of human depravity and the severe consequences of spiritual apostasy. This verse underscores the absolute incompatibility of true worship of Yahweh with any form of idolatry, especially practices that involve the shedding of innocent blood. God's covenant with Israel demanded exclusive devotion, and any deviation was considered a profound betrayal of the relationship. Ahaz's sin was not merely a ritualistic misstep but a fundamental rejection of God's character, His holiness, and His moral law, which values human life as sacred and forbids the defilement of the land. It illustrates the principle that when a people turn away from the living God, they often descend into increasingly dark and destructive practices, ultimately inviting divine judgment.

REFLECTION AND APPLICATION

The horrific account of King Ahaz's child sacrifice in 2 Chronicles 28:3 serves as a timeless and sobering warning against the dangers of spiritual compromise and the adoption of worldly values that contradict God's truth. While literal child sacrifice is no longer a common practice in most societies, the underlying spiritual principle remains profoundly relevant. Modern "idolatry" can manifest in myriad forms: placing ultimate trust or devotion in wealth, power, pleasure, career advancement, self-image, or even political ideologies, to the detriment of our relationship with God and our moral well-being. This passage calls us to a rigorous self-examination of our loyalties and priorities. Are we, like Ahaz, sacrificing what is truly precious—our time, integrity, relationships, or even our spiritual purity—on the altars of contemporary "gods"? The verse powerfully reinforces the sanctity of human life, from conception to natural death, and challenges us to uphold God's inherent value for every individual. Ultimately, it is a profound call to unreserved worship of God alone, without compromise or the adoption of any practice or philosophy that runs contrary to His holy nature and revealed will.

Questions for Reflection

  • In what subtle or overt ways might I be "burning incense" to modern idols in my own life, diverting my primary devotion from God?
  • What "children" (precious aspects of my life, core values, or vital relationships) might I be unknowingly "burning in the fire" by prioritizing worldly ambitions over God's commands and principles?
  • How can I ensure that my life reflects the distinctiveness and holiness of God's people, rather than imitating the "abominations" of the surrounding culture and its prevailing philosophies?
  • What practical steps can I take this week to deepen my exclusive devotion to God and align my daily priorities more fully with His revealed will?

FAQ

What was the "valley of the son of Hinnom" and why is it significant?

Answer: The "valley of the son of Hinnom" (Hebrew: Ge Hinnom) was a deep, narrow ravine located just south and southwest of Jerusalem. In ancient times, it became infamous as a site where pagan rituals, including the horrific practice of child sacrifice to the deity Molech, were performed (as seen in 2 Kings 23:10). Because of these abominable practices, the valley later became associated with divine judgment, defilement, and destruction. In the New Testament, the Greek transliteration of Ge Hinnom is Gehenna, which is often translated as "hell" and symbolizes a place of fiery punishment and eternal separation from God (e.g., Matthew 10:28).

What does "burnt his children in the fire" specifically mean?

Answer: This phrase refers to the abhorrent practice of child sacrifice, primarily to the Canaanite deity Molech. It involved offering one's own offspring as a burnt offering, often by placing them in the arms of a heated idol or throwing them into a raging fire. This was considered the pinnacle of abomination in God's eyes, a direct violation of His covenant and a profound act of spiritual rebellion against the sanctity of human life. The Mosaic Law explicitly and repeatedly forbade this practice, mandating the death penalty for anyone who engaged in it (e.g., Leviticus 18:21 and Deuteronomy 18:10). It represented a complete rejection of God's sovereignty and the sacredness of human life, which is made in His image.

Why was child sacrifice so offensive to God?

Answer: Child sacrifice was profoundly offensive to God for several critical reasons. Firstly, it was a direct affront to His holiness and His exclusive claim to worship, representing the ultimate breach of the first commandment. It involved worshiping false gods, which God utterly detests. Secondly, it violated the sanctity of human life, which God created in His own image (Genesis 1:27). The shedding of innocent blood, especially that of one's own children, was an act of extreme cruelty and moral depravity. Thirdly, it corrupted the very essence of the family unit and the parent-child relationship, which God designed for nurture, blessing, and the continuation of His covenant people. Finally, it was a practice characteristic of the very nations God had dispossessed from the land due to their wickedness, making Israel's adoption of it an act of profound rebellion and spiritual prostitution (e.g., Jeremiah 7:31).

CHRIST-CENTERED FULFILLMENT

The profound darkness of King Ahaz's reign, epitomized by the horrific act of child sacrifice in the Valley of Hinnom, vividly illustrates humanity's desperate need for a radical spiritual transformation that no human king or ritual could ever provide. Ahaz's futile attempt to appease false gods through the sacrifice of his own children underscores the depravity of a system that demands human blood for atonement. This stands in stark contrast to the perfect, once-for-all sacrifice of Jesus Christ. While Ahaz offered innocent life to a false god, God Himself, in His infinite love, offered His own innocent Son, Jesus, as the ultimate and final sacrifice for the sins of humanity (John 3:16). Jesus, the Lamb of God who takes away the sin of the world, bore the full weight of God's wrath against sin, including the abominations of idolatry and the shedding of innocent blood, on the cross (Romans 5:8). Moreover, the Valley of Hinnom, a place of fiery judgment and defilement in the Old Testament, finds its ultimate symbolic fulfillment in the concept of eternal judgment (Gehenna) from which Christ delivers those who believe in Him (Matthew 25:41). Through Christ's atoning work, believers are freed from the bondage of sin and idolatry, empowered by the Holy Spirit to offer themselves as living sacrifices of true worship (Romans 12:1-2) to the one true God, rather than sacrificing their precious lives to the empty pursuits of this fallen world.

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Commentary on 2 Chronicles 28 verses 1–5

Never surely had a man greater opportunity of doing well than Ahaz had, finding things in a good posture, the kingdom rich and strong and religion established; and yet here we have him in these few verses, 1. Wretchedly corrupted and debauched. He had had a good education given him and a good example set him: but parents cannot give grace to their children. All the instructions he had were lost upon him: He did not that which was right in the sight of the Lord (Ch2 28:1), nay, he did a great deal that was wrong, a wrong to God, to his own soul, and to his people; he walked in the way of the revolted Israelites and the devoted Canaanites, made molten images and worshipped them, contrary to the second commandment; nay, he made them for Baalim, contrary to the first commandment. he forsook the temple of the Lord and sacrificed and burnt incense on the hills, as if they would place him nearer heaven, and under every green tree, as if they would signify the protection and influence of heaven by their shade and dropping. To complete his wickedness, as one perfectly divested of all natural affection as well as religion and perfectly devoted to the service and interest of the great enemy of mankind, he burnt his children in the fire to Moloch (Ch2 28:3), not thinking it enough to dedicate them to that infernal fiend by causing them to pass through the fire. See what an absolute sway the prince of the power of the air bears among the children of disobedience. 2. Wretchedly spoiled and made a prey of. When he forsook God, and at a vast expense put himself under the protection of false gods, God, who of right was his God, delivered him into the hands of his enemies, Ch2 28:5. (1.) The Syrians insulted him and triumphed over him, beat him in the field and carried away a great many of his people into captivity. (2.) The king of Israel, though an idolater too, was made a scourge to him, and smote him with a great slaughter. The people suffered by these judgments: their blood was shed, their country wasted, their families ruined; for when they had a good king, though they did corruptly (Ch2 27:2), yet then his goodness sheltered them; but now that they had a bad one all the defence had departed from them and an inundation of judgments broke in upon them. Those that knew not their happiness in the foregoing reign were taught to value it by the miseries of this reign.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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