2 Chronicles 28:3

KJV

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.

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}.

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.

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.

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.

Commentary

### 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](/2_samuel/5 "2 Samuel 5 - David's Reign in Jerusalem"), and establishes a stark, tragic contrast with his own son, [Hezekiah](/2_chronicles/29 "2 Chronicles 29 - Hezekiah's Reforms"), 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](/leviticus/20-2-5 "Leviticus 20:2-5 - Punishment for Child Sacrifice")).
* **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](/deuteronomy/18-10 "Deuteronomy 18:10 - Abominations to the Lord"). 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 (cf. [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Do Not Imitate Pagan Practices")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **burnt (Hebrew, _bâʻar'_):** 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'_):** 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'_):** 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.

* [Leviticus 18:21](/leviticus/18-21 "Leviticus 18:21 - Prohibition of Child Sacrifice to Molech")
* [Deuteronomy 12:31](/deuteronomy/12-31 "Deuteronomy 12:31 - Warning Against Imitating Pagan Practices")
* [Jeremiah 32:35](/jeremiah/32-35 "Jeremiah 32:35 - God's Condemnation of Child Sacrifice in Topheth")

### 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](/2_kings/23-10 "2 Kings 23:10 - Josiah Defiles Topheth")). 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](/matthew/10-28 "Matthew 10:28 - Fear God, Who Can Destroy Both Soul and Body in Gehenna")).

**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](/leviticus/18-21 "Leviticus 18:21 - Do Not Offer Your Children to Molech") and [Deuteronomy 18:10](/deuteronomy/18-10 "Deuteronomy 18:10 - No Child Sacrifice")). 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](/genesis/1-27 "Genesis 1:27 - Creation of Humanity in God's Image")). 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](/jeremiah/7-31 "Jeremiah 7:31 - God's Condemnation of Topheth")).

### 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](/john/3-16 "John 3:16 - God So Loved the World")). Jesus, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). 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](/matthew/25-41 "Matthew 25:41 - Eternal Fire Prepared for the Devil")). 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](/romans/12-1-2 "Romans 12:1-2 - Living Sacrifices")) to the one true God, rather than sacrificing their precious lives to the empty pursuits of this fallen world.

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 33:6

And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.

2 Chronicles 33:2

But did [that which was] evil in the sight of the LORD, like unto the abominations of the heathen, whom the LORD had cast out before the children of Israel.

Leviticus 18:21

And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

Joshua 15:8

And the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same [is] Jerusalem: and the border went up to the top of the mountain that [lieth] before the valley of Hinnom westward, which [is] at the end of the valley of the giants northward:

2 Kings 23:10

And he defiled Topheth, which [is] in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.

Jeremiah 19:2

And go forth unto the valley of the son of Hinnom, which [is] by the entry of the east gate, and proclaim there the words that I shall tell thee,

Jeremiah 19:6

Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.