2 Kings 16:10

Translation
King James Version
¶ 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.
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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.
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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.
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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.
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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.
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World English Bible Messianic
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 its pattern, according to all its workmanship.
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Geneva Bible (1599)
And King Ahaz went vnto Damascus to meete Tiglath Pileser King of Asshur: and when King Ahaz sawe the altar that was at Damascus, he sent to Vriiah the Priest the paterne of the altar, and the facion of it, and all the workemanship thereof.
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Young's Literal Translation
And king Ahaz goeth to meet Tiglath-Pileser king of Asshur at Damascus, and seeth the altar that is in Damascus, and king Ahaz sendeth unto Urijah the priest the likeness of the altar, and its pattern, according to all its work,
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See also
Romans 12:2Isaiah 8:2Ezekiel 23:16Ezekiel 23:17Psalms 106:39Exodus 24:4Matthew 15:9
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 9,974 of 31,102

Study This Verse

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). 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), Ahaz defiantly chose to send tribute and appeal for military intervention from Tiglath-Pileser III of Assyria (see 2 Kings 16:7-9). His journey to Damascus, described in 2 Kings 16:10, 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).
  • 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). 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). 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', H1823): 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', H8403): 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', H4639): 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). 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 - 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 - 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 - 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), 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).

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). 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 and Hebrews 10:10-14). 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), 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). 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), 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.

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Commentary on 2 Kings 16 verses 10–16

Though Ahaz had himself sacrificed in high places, on hills, and under every green tree (Kg2 16:4), yet God's altar had hitherto continued in its place and in use, and the king's burnt-offering and his meat-offering (Kg2 16:15) had been offered upon it by the priests that attended it; but here we have it taken away by wicked Ahaz, and another altar, an idolatrous one, put in the room of it - a bolder stroke than the worst of the kings had yet given to religion. We have here,

I. The model of this new altar, taken from one at Damascus, by the king himself, Kg2 16:10. The king of Assyria having taken Damascus, thither Ahaz went, to congratulate him on his success, to return him thanks for the kindness he had done him by this expedition, and, as his servant and son, to receive his commands. Had he been faithful to his God, he would not have needed to crouch thus meanly to a foreign power. At Damascus, either while viewing the rarities of the place, or rather while joining with them in their devotions (for, when he was there, he thought it no harm to do as they did), he saw an altar that pleased his fancy extremely, not such a plain old-fashioned one as that which he had been trained up in attendance upon at Jerusalem, but curiously carved, it is likely, and adorned with image-work; there were many pretty things about it which he thought significant, surprising, very charming, and calculated to excite his devotion. Solomon had but a dull fancy, he thought, compared with the ingenious artist that made this altar. Nothing will serve him but he must have an altar just like this: a pattern of it must be taken immediately; he cannot stay till he returns himself, but sends it before him in all haste, with orders to Urijah the priest to get one made exactly according to this model and have it ready against he came home. The pattern God showed to Moses in the mount or to David by the Spirit was not comparable to this pattern sent from Damascus. The hearts of idolaters walked after their eyes, which are therefore said to go a whoring after their idols; but the true worshippers worship the true God by faith.

II. The making of it by Urijah the priests, Kg2 16:11. This Urijah, it is likely, was the chief priest who at this time presided in the temple-service. To him Ahaz sent an intimation of his mind (for we read not of any express orders he gave him), to get an altar made by this pattern. And, without any dispute or objection, he put it in hand immediately, being perhaps as fond of it as the king was, at least being very willing to humour the king and desirous to curry favour with him. Perhaps he might have this excuse for gratifying the king herein, that, by this means, he might keep him to the temple at Jerusalem and prevent his totally deserting it for the high places and the groves. "Let us oblige him in this," thinks Urijah, "and then he will bring all his sacrifices to us; for by this craft we get our living." But, whatever pretence he had, it was a most base wicked thing for him that was a priest, a chief priest, to make this altar, in compliance with an idolatrous prince, for hereby, 1. He prostituted his authority and profaned the crown of his priesthood, making himself a servant to the lusts of men. There is not a greater disgrace to the ministry than obsequiousness to such wicked commands as this was. 2. He betrayed his trust. As priest, he was bound to maintain and defend God's institutions, and to oppose and witness against all innovations; and, for him to assist and serve the king in setting up an altar to confront the altar which by divine appointment he was consecrated to minister at, was such a piece of treachery and perfidiousness as may justly render him infamous to all posterity. Had he only connived at the doing of it, - had he been frightened into it by menaces, - had he endeavoured to dissuade the king from it, or but delayed the doing of it till he came home, that he might first talk with him about it, - it would not have been so bad; but so willingly to walk after his commandment, as if he were glad of the opportunity to oblige him, was such an affront to the God he served as was utterly inexcusable.

III. The dedicating of it. Urijah, perceiving that the king's heart was much upon it, took care to have it ready against he came down, and set it near the brazen altar, but somewhat lower and further from the door of the temple. The king was exceedingly pleased with it, approached it with all possible veneration, and offered thereon his burnt-offering, etc., Kg2 16:12, Kg2 16:13. His sacrifices were not offered to the God of Israel, but to the gods of Damascus (as we find Ch2 28:23), and, when he borrowed the Syrians' altar, no marvel that he borrowed their gods. Naaman, the Syrian, embraced the God of Israel when he got earth from the land of Israel to make an altar of.

IV. The removal of God's altar, to make room for it. Urijah was so modest that he put this altar at the lower end of the court, and left God's altar in its place, between this and the house of the Lord, Kg2 16:14. But that would not satisfy Ahaz; he removed God's altar to an obscure corner in the north side of the court, and put his own before the sanctuary, in the place of it. He thinks his new altar is much more stately, and much more sightly, and disgraces that; and therefore "let that be laid aside as a vessel in which there is no pleasure." His superstitious invention, at first, jostled with God's sacred institution, but at length jostled it out. Note, Those will soon come to make nothing of God that will not be content to make him their all. Ahaz durst not (perhaps for fear of the people) quite demolish the brazen altar and knock it to pieces; but, while he ordered all the sacrifices to be offered upon this new altar (Kg2 16:15), The brazen altar (says he) shall be for me to enquire by. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. The altar was never designed for an oracle, yet Ahaz will have it for that use. The Romish church seemingly magnifies Christ's sacraments, yet wretchedly corrupts them. But some give another sense of Ahaz's purpose: "As for the brazen altar, I will consider what to do with it, and give order about it." The Jews say that, afterwards, of the brass of it he made that famous dial which was called the dial of Ahaz, Kg2 20:11. The base compliance of the poor-spirited priest with the presumptuous usurpations of an ill-spirited king is again taken notice of (Kg2 16:16): Urijah the priest did according to all that king Ahaz commanded. Miserable is the case of great men when those that should reprove them for their sins strengthen and serve them in their sins.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 7.3.1
“And when you say, ‘Why did the Lord God do all of these bad things to us?’ And you will say to them, ‘As you have forsaken me and served other gods in your land, so you shall serve in a land not your own.’ ” Let one consider the literal sense, and it will suffice at the present to refresh the memory from the literal sense for those who can understand. Surely then, the people of Israel possessed the holy land, the temple, the house of prayer. They ought to have served God, but when they transgressed the divine commandments they served idols, both the idols acquired from Damascus, as it is written in Kings, and the other idols brought from other pagan nations into the holy land. Due to the fact that they received these pagan idols, they made themselves worthy to be rejected to the land of the idols, to dwell there where they worship the idols.
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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