2 Kings 16:10

KJV

¶ And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that [was] at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.

KJV (with Strong's)

And king {H4428} Ahaz {H271} went {H3212} to Damascus {H1834} to meet {H7125} Tiglathpileser {H8407} king {H4428} of Assyria {H804}, and saw {H7200} an altar {H4196} that was at Damascus {H1834}: and king {H4428} Ahaz {H271} sent {H7971} to Urijah {H223} the priest {H3548} the fashion {H1823} of the altar {H4196}, and the pattern {H8403} of it, according to all the workmanship {H4639} thereof.

Complete Jewish Bible

When King Achaz went to Dammesek to meet Tiglat-Pil'eser king of Ashur and saw the altar that was in Dammesek, he sent a drawing and model of the altar to Uriyah the cohen, with details of its construction and decoration.

Berean Standard Bible

Then King Ahaz went to Damascus to meet Tiglath-pileser king of Assyria. On seeing the altar in Damascus, King Ahaz sent Uriah the priest a model of the altar and complete plans for its construction.

American Standard Version

And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw the altar that was at Damascus; and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.

Commentary

### SUMMARY
King Ahaz of Judah, facing the existential threat of the Syro-Ephraimite alliance, traveled to Damascus to solidify a desperate political and military pact with Tiglath-Pileser III, the formidable king of Assyria. While in the Syrian capital, Ahaz observed a foreign altar whose design captivated him. Instead of upholding the exclusive worship of Yahweh and trusting in divine deliverance, he meticulously commissioned its precise specifications—both its outward appearance and its detailed architectural blueprint—to be sent back to Urijah the priest in Jerusalem, with the clear intent of replicating this pagan structure for use within the sacred precincts of the Jerusalem Temple. This act profoundly epitomized Ahaz's spiritual apostasy, his preference for worldly alliances, and his willingness to compromise covenant faithfulness for perceived political security.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of King Ahaz's reign (2 Kings 16), a period characterized by profound spiritual decline and political instability for the southern kingdom of Judah. Immediately preceding this account, Ahaz was embroiled in the Syro-Ephraimite War, where King Rezin of Aram (Syria) and King Pekah of Israel formed a coalition against Judah, intending to depose Ahaz and install a puppet king (see [2 Kings 16:5-6](/2_kings/16-5-6 "2 Kings 16:5-6 - The Syro-Ephraimite War Against Judah")). Despite the prophet Isaiah's direct counsel to trust solely in the Lord for deliverance and to not fear these kings (as vividly detailed in [Isaiah 7](/isaiah/7 "Isaiah 7 - God's Assurance to Ahaz and the Sign of Immanuel")), Ahaz defiantly chose to send tribute and appeal for military intervention from Tiglath-Pileser III of Assyria (see [2 Kings 16:7-9](/2_kings/16-7-9 "2 Kings 16:7-9 - Ahaz's Appeal to Assyria and its Consequences")). His journey to Damascus, described in [2 Kings 16:10](/2_kings/16-10 "2 Kings 16:10 - Ahaz's Trip to Damascus and the Foreign Altar"), was the formalization of this faithless alliance. The subsequent actions involving the foreign altar directly set the stage for further spiritual desecration of the Temple and the introduction of idolatrous practices, which are meticulously detailed in the remainder of the chapter ([2 Kings 16:11-18](/2_kings/16-11-18 "2 Kings 16:11-18 - Ahaz's Profanation of the Temple")).
* **Historical & Cultural Context:** The late 8th century BCE was dominated by the relentless expansion of the Neo-Assyrian Empire, which systematically sought to control the Levant. Tiglath-Pileser III (reigned 745-727 BCE) was a particularly aggressive and effective Assyrian monarch who had already subjugated numerous smaller kingdoms. Damascus, the capital of Aram, was a significant city and a crucial strategic center, eventually falling to Assyria in 732 BCE, a pivotal event that forms the historical backdrop for Ahaz's visit. For a king like Ahaz to travel to Damascus to meet the Assyrian king signified not only an acknowledgment of Assyrian suzerainty and the payment of homage but often also involved the adoption of certain Assyrian cultural or religious practices as a tangible sign of loyalty and submission. Altars were central to ancient Near Eastern worship, serving as focal points for sacrifices and communion with deities. The "fashion" and "pattern" of an altar carried profound religious and political symbolism, representing the power, favor, and specific cultic requirements of the deity to whom it was dedicated. Ahaz's fascination with a foreign altar in such a context reveals a deep-seated spiritual insecurity, a willingness to syncretize, and a desire to align himself with the perceived power of foreign gods and empires.
* **Key Themes:** This verse powerfully encapsulates several critical themes prevalent throughout 2 Kings and the broader Deuteronomistic History. Firstly, it starkly illustrates **idolatry and syncretism**, as Ahaz deliberately seeks to import pagan worship practices directly into the heart of Yahweh's cult in Jerusalem, a blatant violation of the First and Second Commandments, which demand exclusive devotion and prohibit the creation of graven images (e.g., [Exodus 20:3-5](/exodus/20-3-5 "Exodus 20:3-5 - The First and Second Commandments")). Secondly, it underscores the pervasive theme of **unfaithfulness and a profound lack of trust in Yahweh**, contrasting sharply with the consistent prophetic call for exclusive devotion to God, particularly Isaiah's contemporary warnings to Ahaz (e.g., [Isaiah 7:9](/isaiah/7-9 "Isaiah 7:9 - If you are not firm in faith, you will not be firm at all.")). Thirdly, the verse vividly demonstrates the **corrupting influence of worldly alliances**, showing how political expediency and reliance on foreign powers can inevitably lead to spiritual compromise and the desecration of sacred spaces. Ahaz's actions set a dangerous precedent for future kings of Judah and contributed significantly to the nation's spiritual decline, ultimately leading to divine judgment and exile, as prophesied throughout the Deuteronomistic narrative.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Fashion (Hebrew, _dᵉmûwth'_):** From the root meaning "to resemble," this term signifies a "likeness," "similitude," or "form." It emphasizes the visual appearance and exact representation of something. In this context, it suggests Ahaz was not merely inspired by the altar but desired a precise replication of its outward form, indicating a superficial appreciation for its aesthetics rather than a theological understanding of its purpose or the deity it served.
* **Pattern (Hebrew, _tabnîyth'_):** From the root meaning "to build," this term refers to a "plan," "model," "construction," or "blueprint." It denotes the detailed design or architectural specifications. The conjunction of "fashion" and "pattern" underscores Ahaz's meticulous intent to reproduce the altar exactly, down to its structural details, revealing a deliberate and calculated act of religious syncretism rather than a casual observation. This word is notably used elsewhere in the Old Testament to describe the divinely given blueprints for the Tabernacle and Temple, highlighting the profound irony of Ahaz seeking a pagan pattern instead of God's holy design.
* **Workmanship (Hebrew, _maʻăseh'_):** This word refers to an "action," "deed," "labor," or a "thing made." In this context, it emphasizes the intricate detail and specific construction of the altar. Ahaz's demand that the replica adhere to "all the workmanship thereof" signifies his desire for an exact, uncompromised reproduction of the foreign altar, leaving no room for deviation or adaptation to Yahwistic principles. This precision highlights the depth of his commitment to this act of spiritual rebellion.

#### Verse Breakdown
* **"And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria":** This opening clause establishes the critical political context of Ahaz's journey. His trip to Damascus was not a pilgrimage but a desperate diplomatic mission to formalize Judah's submission and alliance with the powerful Assyrian Empire. This act, driven by fear of the Syro-Ephraimite coalition, represented a profound lack of faith in Yahweh's ability or willingness to deliver Judah, a direct rejection of prophetic counsel.
* **"and saw an altar that [was] at Damascus":** While in the Syrian capital, Ahaz's attention was drawn to a specific altar, likely a grand structure dedicated to a prominent pagan deity—perhaps a Syrian god like Hadad or an Assyrian deity. The text implies a moment of observation and perhaps fascination, suggesting an aesthetic or even spiritual allure that captivated the king, diverting his focus from his covenant obligations.
* **"and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it":** This is the pivotal and damning action of the verse. Instead of being repulsed by the pagan altar, Ahaz was so impressed that he immediately dispatched its precise visual form ("fashion") and detailed architectural blueprint ("pattern") back to Jerusalem. This command to Urijah, the high priest, reveals Ahaz's direct and unholy involvement in the spiritual corruption of Judah, leveraging his royal authority to introduce idolatry.
* **"according to all the workmanship thereof":** This final phrase underscores the meticulousness and uncompromising nature of Ahaz's instruction. He demanded an exact replica, leaving no room for deviation from the foreign design. This detail highlights the deliberate, comprehensive, and unreserved nature of his desire to introduce pagan elements into the worship of Yahweh, demonstrating the depth of his spiritual rebellion and his contempt for the unique, divinely ordained worship practices of Israel.

#### Literary Devices
The passage employs several significant literary devices that amplify its theological message. **Irony** is profoundly present, as Ahaz, the king of Judah, whose lineage is tied to David and the covenant with Yahweh, turns to a pagan king for salvation and then imports pagan worship practices into the very Temple dedicated to the one true God. This stands in stark contrast to the divine patterns given for the Tabernacle and Temple, which were meant to be exclusively followed (e.g., [Exodus 25:40](/exodus/25-40 "Exodus 25:40 - The Pattern for the Tabernacle")). The **Symbolism** of the foreign altar is crucial; it represents not merely a piece of architecture but the spiritual compromise, the adoption of foreign gods, and the rejection of Yahweh's exclusive claim on Israel's worship. Ahaz's actions here **foreshadow** the further spiritual decline of Judah, culminating in the destruction of the Temple and the eventual exile, as the nation continually rejected God's covenant. The detailed description of "fashion," "pattern," and "workmanship" also serves as a form of **hyperbole**, emphasizing Ahaz's excessive and deliberate commitment to this act of syncretism, highlighting the depth of his apostasy.

### THEOLOGICAL AND THEMATIC CONNECTIONS
King Ahaz's actions in 2 Kings 16:10 serve as a stark theological warning against syncretism and the profound dangers of prioritizing worldly alliances over unwavering divine trust. His deliberate adoption of a pagan altar's design for replication and use in the Jerusalem Temple was not merely an aesthetic choice or a political gesture, but a profound theological statement: a rejection of Yahweh's uniqueness, an affront to His holiness, and a dilution of the exclusive covenant relationship He had established with Israel. This act undermined the very foundation of Israelite worship, which demanded purity, separation from the idolatrous practices of surrounding nations, and singular devotion to the one true God. Ahaz's faithlessness and his willingness to compromise the purity of worship for perceived political expediency set a devastating precedent, illustrating how a lack of trust in God can lead directly to spiritual apostasy, the desecration of that which is holy, and ultimately, divine judgment.

* [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Do not make a covenant with the inhabitants of the land") - Warns explicitly against making covenants with foreign nations and participating in their idolatry, a prohibition Ahaz directly violates through his alliance and adoption of the foreign altar.
* [Deuteronomy 12:29-31](/deuteronomy/12-29-31 "Deuteronomy 12:29-31 - Do not inquire about their gods") - Explicitly forbids Israel from inquiring about or adopting the worship practices of the nations they dispossessed, highlighting the severity and intentional defiance of Ahaz's actions.
* [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - My people have committed two evils") - Lament's Israel's spiritual adultery, specifically their forsaking of God, "the fountain of living waters," for "broken cisterns that can hold no water," a powerful metaphor for seeking help from unreliable human sources and false gods, which perfectly describes Ahaz's reliance on Assyria and his adoption of their altars.

### REFLECTION AND APPLICATION
King Ahaz's story in 2 Kings 16:10 offers profound and enduring lessons for believers today, serving as a powerful cautionary tale against spiritual compromise and the subtle, yet pervasive, allure of worldly solutions. In an age where cultural pressures, political anxieties, and the pursuit of comfort often tempt us to dilute our faith or seek answers outside of God's revealed will, Ahaz's example reminds us of the critical importance of unwavering trust in the Lord. When faced with overwhelming challenges, our first inclination should always be to seek God's guidance, rely on His sovereign provision, and remain steadfast in His covenant, rather than turning to human power, political expediency, or adopting practices that contradict biblical principles. We must diligently guard against the subtle infiltration of worldly values, philosophies, and aesthetics into our worship and daily lives, ensuring that our devotion remains pure, exclusive, and exclusively centered on Christ. The integrity of our faith and the purity of our worship are paramount, for compromise in these foundational areas inevitably leads to spiritual decline, both individually and corporately, and ultimately diminishes our witness to a watching world.

#### Questions for Reflection
* **In what areas of my life am I tempted to compromise my faith or convictions for worldly security, cultural acceptance, or personal gain?**
* **How might I be subtly adopting "altars" or "patterns" from contemporary culture—whether in entertainment, ethics, or ambition—that dilute the purity of my worship or devotion to Christ?**
* **What does it truly mean to trust God fully when faced with overwhelming challenges and uncertainties, rather than seeking immediate human solutions or relying on my own strength?**
* **How can I ensure that my personal and corporate worship remains deeply rooted in biblical truth, exclusive devotion to God, and not unduly influenced by fleeting trends, humanistic philosophies, or superficial aesthetics?**

### FAQ

**Why was King Ahaz so interested in a pagan altar, and why did he send its design to the priest Urijah?**

Answer: King Ahaz's fascination with the pagan altar in Damascus stemmed from a complex interplay of political expediency, profound spiritual compromise, and a superficial appreciation for foreign aesthetics. His journey to Damascus was primarily a diplomatic mission to formalize an alliance with Tiglath-Pileser III of Assyria, seeking protection from the formidable Syro-Ephraimite threat. In this precarious political context, adopting Assyrian or Syrian religious symbols could have been perceived as a gesture of loyalty, a means to curry favor with the dominant imperial power, or even an attempt to tap into the perceived power of the gods of the victorious Assyrians. However, at its core, it reveals Ahaz's profound lack of faith in Yahweh. Instead of trusting God for deliverance, as urged by the prophet Isaiah (see [Isaiah 7:4-9](/isaiah/7-4-9 "Isaiah 7:4-9 - Do not fear, for I am with you")), Ahaz turned to a worldly superpower. His desire to replicate the altar and send its precise "fashion" and "pattern" to Urijah the priest in Jerusalem indicates a deliberate and calculated intent to integrate foreign worship practices directly into the sacred precincts of the Temple. This was a blatant act of syncretism, blending the exclusive worship of Yahweh with pagan customs, thereby desecrating the holy space and undermining the distinctiveness of Israel's covenant relationship with God. Urijah, as the high priest, was tragically complicit in this act, obeying the king's ungodly command rather than upholding divine law (as seen in [2 Kings 16:11-16](/2_kings/16-11-16 "2 Kings 16:11-16 - Urijah Builds the Altar According to Ahaz's Command")).

### CHRIST-CENTERED FULFILLMENT
King Ahaz's unfaithfulness and his defilement of the Temple with a pagan altar stand in stark, illuminating contrast to the perfect faithfulness and ultimate sacrifice of Jesus Christ. Ahaz, representing fallen humanity, sought a worldly king and a foreign altar for salvation, embodying humanity's persistent tendency to turn away from God and create idols of security or worship. However, Jesus is the true and faithful King, the Son of God, who did not seek worldly alliances or political power but perfectly fulfilled the will of God, even to the point of obedient death on a cross (as described in [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Jesus' Obedience to Death")). He is the ultimate and perfect sacrifice, the Lamb of God who takes away the sin of the world, making the need for any other altar or animal offering eternally obsolete (see [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God") and [Hebrews 10:10-14](/hebrews/10-10-14 "Hebrews 10:10-14 - Christ's One Sacrifice Perfects Forever")). Furthermore, while Ahaz defiled the physical Temple, Christ declared Himself to be the true Temple, whose body would be destroyed and raised in three days (as in [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Speaks of the Temple of His Body")), signifying that true worship is no longer confined to a physical building or a specific altar, but is to be offered "in spirit and truth" through Him (see [John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")). Through Christ, believers become living stones, built into a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God (as taught in [1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones, a Spiritual House")), thus reversing the desecration initiated by kings like Ahaz and establishing a new covenant of pure, unblemished worship centered entirely on the person and work of Jesus.

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

Romans 12:2

And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.

Isaiah 8:2

And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

Ezekiel 23:16

And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldea.

Ezekiel 23:17

And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them.

Psalms 106:39

Thus were they defiled with their own works, and went a whoring with their own inventions.

Exodus 24:4

And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel.

Matthew 15:9

But in vain they do worship me, teaching [for] doctrines the commandments of men.