2 Kings 16:11

KJV

And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made [it] against king Ahaz came from Damascus.

KJV (with Strong's)

And Urijah {H223} the priest {H3548} built {H1129} an altar {H4196} according to all that king {H4428} Ahaz {H271} had sent {H7971} from Damascus {H1834}: so Urijah {H223} the priest {H3548} made {H6213} it against king {H4428} Ahaz {H271} came {H935} from Damascus {H1834}.

Complete Jewish Bible

Then Uriyah the cohen built an altar exactly according to the design King Achaz had sent from Dammesek; Uriyah the cohen had it ready by the time King Achaz returned from Dammesek.

Berean Standard Bible

And Uriah the priest built the altar according to all the instructions King Ahaz had sent from Damascus, and he completed it by the time King Ahaz had returned.

American Standard Version

And Urijah the priest built an altar: according to all that king Ahaz had sent from Damascus, so did Urijah the priest make it against the coming of king Ahaz from Damascus.

Commentary

### SUMMARY
2 Kings 16:11 vividly portrays a profound act of religious apostasy and priestly compromise during the reign of King Ahaz of Judah. This verse details the swift and unquestioning obedience of Urijah the priest to King Ahaz's impious command: to construct a replica of a pagan altar encountered in Damascus, integrating this foreign structure into the sacred precinct of the Jerusalem Temple before the king's return. This act represents a deliberate defilement of Yahweh's prescribed worship and a shocking failure of spiritual leadership, setting a dangerous precedent for Judah's spiritual decline.

### CONTEXT
* **Literary Context:** This verse is situated within the broader narrative of King Ahaz's reign, a period marked by unprecedented spiritual decline and political maneuvering in Judah. Immediately preceding this verse, 2 Kings 16:10 describes King Ahaz's visit to Damascus, likely to meet with Tiglath-Pileser III of Assyria after the Assyrian conquest of the city. While there, Ahaz was captivated by the design of a foreign altar and sent its precise dimensions and specifications back to Jerusalem, ordering Urijah the priest to build an exact replica. Verse 11 then records Urijah's immediate and complete compliance, constructing the altar even before Ahaz's return. The subsequent verses (2 Kings 16:12-16) detail Ahaz's further desecration of the Temple upon his return, offering sacrifices on the new, foreign altar and reconfiguring the Temple's sacred vessels and structures to accommodate his syncretistic worship, thereby displacing the divinely ordained bronze altar. This sequence highlights Ahaz's deliberate rejection of Yahweh's exclusive worship and Urijah's complicity in this apostasy.
* **Historical & Cultural Context:** King Ahaz reigned over Judah from approximately 735-715 BC, a tumultuous period dominated by the rising power of the Neo-Assyrian Empire. Faced with the Syro-Ephraimite coalition (Rezin of Aram-Damascus and Pekah of Israel) threatening Jerusalem, Ahaz, contrary to the prophet Isaiah's counsel to trust in the Lord (cf. [Isaiah 7:1-9](/isaiah/7-1 "Isaiah 7 - God's Promise to Ahaz")), instead sought an alliance with Tiglath-Pileser III of Assyria (as seen in [2 Kings 16:7-9](/2_kings/16-7 "2 Kings 16:7-9 - Ahaz Appeals to Assyria")). His journey to Damascus, a major cultic center for the Arameans, was likely a vassal's homage to the Assyrian king. In this context, Ahaz's fascination with a pagan altar and his command to replicate it in Jerusalem was not merely an aesthetic choice but a profound act of political and religious syncretism. It symbolized Judah's submission to Assyrian dominance, extending even to the adoption of their deities or worship styles, a common practice in the ancient Near East where a nation's gods were seen as intrinsically linked to its political power. This act directly violated the Mosaic Law's prohibitions against idolatry and foreign altars ([Exodus 20:4-5](/exodus/20-4 "Exodus 20:4-5 - Prohibition Against Idolatry"); [Deuteronomy 12:2-4](/deuteronomy/12-2 "Deuteronomy 12:2-4 - Destroying Idolatrous Sites")).
* **Key Themes:**
* **Royal Apostasy:** King Ahaz's actions epitomize the theme of royal apostasy, where the king, as the spiritual head of the nation, leads his people away from Yahweh worship. His introduction of a foreign altar into the Temple was a blatant act of idolatry and syncretism, defiling the sacred space and corrupting true worship, demonstrating a profound rejection of the Mosaic Law and the covenant with Yahweh. This stands in stark contrast to righteous kings like David or Hezekiah, who sought to uphold God's commands.
* **Compromised Priesthood:** Urijah's ready obedience to Ahaz highlights a major failure of religious leadership. The priesthood was divinely appointed to safeguard God's law and maintain the purity of worship. Instead of upholding God's covenant and resisting the king's unholy command, Urijah prioritized pleasing the king, becoming an accomplice in the desecration of the Temple. This stands in stark contrast to earlier, more faithful priests, such as [Azariah the priest who courageously confronted King Uzziah](/2_chronicles/26-18 "2 Chronicles 26:18 - Azariah Confronts Uzziah") for unlawfully entering the Temple to burn incense.
* **Foreign Influence and Syncretism:** The verse vividly illustrates the danger of adopting foreign religious practices and integrating them into the worship of the true God. Ahaz's fascination with a pagan altar in Damascus led to the pollution of Judah's spiritual life, demonstrating how political alliances could lead to spiritual compromise and the erosion of distinct Yahwistic identity. This theme underscores the constant biblical warning against conforming to the patterns of the surrounding nations ([Romans 12:2](/romans/12-2 "Romans 12:2 - Do Not Conform to the World")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Built (Hebrew, בָּנָה, _banah_):** This verb typically means "to build, to establish, to construct." Here, it describes Urijah's physical act of constructing the altar. However, in this context, _banah_ carries a negative theological weight, as Urijah is building something anathema to Yahweh's worship, effectively establishing a monument to foreign influence and idolatry within the sacred space. It is an act of construction that leads to spiritual deconstruction.
* **Altar (Hebrew, מִזְבֵּחַ, _mizbeach_):** Derived from the verb "to sacrifice" (זָבַח, _zabach_), an altar is fundamentally a place of sacrifice and worship. In Israelite worship, the altar was central to atonement and communion with God. However, the altar Urijah built was not for Yahweh's prescribed worship but was a copy of a pagan design, intended for syncretistic practices. Thus, _mizbeach_ here signifies a perversion of its true purpose, transforming a sacred instrument into a symbol of apostasy.
* **Against (Hebrew, בְּטֶרֶם, _beterem_):** This preposition means "before," indicating a temporal relationship. The phrase "against king Ahaz came from Damascus" (KJV) or "before King Ahaz returned from Damascus" (NIV/ESV) emphasizes Urijah's haste and eagerness to fulfill the king's command. His immediate compliance, even preempting the king's arrival, highlights his lack of resistance and his subservience to royal authority over divine law.

#### Verse Breakdown
* **"And Urijah the priest built an altar":** This clause immediately identifies the agent (Urijah the priest) and his action (building an altar). The title "the priest" is crucial, as it underscores his divinely appointed role as guardian of the Temple and its worship. His act of building *this* altar is a betrayal of that sacred trust, transforming him from a spiritual leader into an instrument of royal apostasy.
* **"according to all that king Ahaz had sent from Damascus":** This phrase emphasizes the meticulous nature of Ahaz's command and Urijah's precise obedience. Ahaz had sent detailed specifications, indicating his deliberate intent to replicate the foreign altar exactly. Urijah's adherence to "all that" Ahaz sent highlights his complete submission to the king's unholy will, leaving no room for theological discernment or resistance.
* **"so Urijah the priest made [it] against king Ahaz came from Damascus":** This concluding clause reinforces Urijah's swiftness and eagerness. The phrase "against king Ahaz came" (meaning "before King Ahaz came") indicates that the altar was completed prior to the king's return. This speed suggests a desire to please the king, perhaps out of fear or ambition, rather than a sense of duty to God. It portrays a priesthood that has lost its prophetic voice and its commitment to Yahweh's exclusive worship.

#### Literary Devices
The passage employs several potent literary devices. **Irony** is prominent, as Urijah, "the priest" – one whose very office should embody faithfulness to Yahweh and the purity of the Temple – becomes the instrument of its defilement. His name, "Urijah," meaning "Yahweh is my light," stands in stark **contrast** to his actions, which plunge the nation further into spiritual darkness. The foreign altar itself functions as **symbolism**, representing not only Ahaz's personal apostasy but also Judah's political subservience to Assyria and its spiritual capitulation to pagan influences. The swiftness of Urijah's obedience, emphasized by the phrase "against king Ahaz came from Damascus," creates a sense of **urgency** and highlights the complete absence of any moral or spiritual resistance, underscoring the depth of the spiritual decay within the religious establishment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of 2 Kings 16:11 serves as a stark theological warning against the dangers of syncretism and the compromise of divine truth for political expediency or human approval. It underscores the critical importance of pure worship, defined by God's commands rather than human preferences or foreign influences. The failure of Urijah the priest illustrates the devastating consequences when spiritual leaders abandon their prophetic responsibility to uphold God's word, instead becoming subservient to worldly powers. This passage highlights the constant tension between loyalty to God's covenant and the temptation to conform to the surrounding culture, a tension that permeates much of Israel's history and remains relevant for believers today.

* [Exodus 20:4-5](/exodus/20-4 "Exodus 20:4-5 - The Second Commandment")
* [Deuteronomy 12:2-4](/deuteronomy/12-2 "Deuteronomy 12:2-4 - Destroying Idolatrous Worship")
* [Jeremiah 7:9-11](/jeremiah/7-9 "Jeremiah 7:9-11 - False Worship in the Temple")

### REFLECTION AND APPLICATION
The account of Urijah's compliance in 2 Kings 16:11 offers profound lessons for contemporary believers and leaders. It challenges us to examine the sources of our spiritual authority and the purity of our worship. Are we, like Urijah, susceptible to compromising our faith for the sake of popularity, personal gain, or political expediency? This passage calls for radical integrity in leadership, reminding us that true spiritual authority is derived from unwavering obedience to God, not from human approval or power structures. It also serves as a potent reminder that the church must vigilantly guard against the subtle creep of worldly influences into its theology, practices, and worship. Our worship must always be defined by God's revealed truth, not by cultural trends or personal preferences. We are called to be distinct, set apart for God's purposes, and to resist any pressure to dilute the gospel or defile the purity of our devotion to Christ.

#### Questions for Reflection
* **In what areas of my life or the church's life might there be a temptation to compromise divine truth for human approval or cultural relevance?**
* **How can I, or spiritual leaders I know, cultivate the courage and discernment to stand for God's truth, even when it is unpopular or costly?**
* **What "foreign altars" or worldly influences might subtly be seeking to infiltrate and defile the purity of my personal worship or the corporate worship of my community?**
* **What are the practical steps I can take to ensure my worship remains centered on God's commands and not on human preferences or cultural trends?**

### FAQ
**Why was Ahaz's new altar problematic if it was still in the Temple?**

Answer: Ahaz's new altar was problematic for several profound reasons, even though it was placed within the Temple precinct. First and foremost, it directly violated God's explicit commands regarding the design and construction of altars for Yahweh's worship. The Mosaic Law provided specific instructions for the bronze altar in the tabernacle and later the Temple (e.g., [Exodus 27:1-8](/exodus/27-1 "Exodus 27:1-8 - The Altar of Burnt Offering"); [Exodus 38:1-7](/exodus/38-1 "Exodus 38:1-7 - Construction of the Bronze Altar")), emphasizing that it was to be built according to divine pattern and for specific purposes of atonement and communion with Yahweh. Ahaz's altar, however, was a replica of a pagan altar from Damascus, a symbol of foreign deities and their associated worship practices. Its introduction into the Temple represented a blatant act of syncretism, attempting to blend the worship of Yahweh with pagan rituals. This was an affront to God's holiness and His demand for exclusive worship ([Deuteronomy 6:4-5](/deuteronomy/6-4 "Deuteronomy 6:4-5 - The Shema")). It also displaced the divinely ordained bronze altar, relegating it to a secondary position and effectively corrupting the entire sacrificial system, which pointed to God's provision for sin. Thus, the altar symbolized Judah's spiritual rebellion and its submission to foreign gods and powers, defiling the sacred space meant for the pure worship of the one true God.

### CHRIST-CENTERED FULFILLMENT
The tragic account of Ahaz's apostasy and Urijah's compromise in 2 Kings 16:11 finds its ultimate resolution and fulfillment in Jesus Christ. The defiled altar in Jerusalem, a symbol of humanity's inability to maintain pure worship and the failure of earthly priests, highlights the desperate need for a perfect High Priest and a perfect sacrifice. The Old Testament sacrificial system, though divinely ordained, was ultimately insufficient to truly cleanse sin or bridge the gap between a holy God and sinful humanity; it merely pointed forward to a greater reality. Jesus Christ, as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered Himself as the [once-for-all sacrifice](/hebrews/10-10 "Hebrews 10:10 - Christ's Once-for-All Sacrifice"), rendering all other altars and sacrifices obsolete. Furthermore, unlike Urijah, who compromised his priestly office, Jesus serves as our [faithful and merciful High Priest](/hebrews/2-17 "Hebrews 2:17 - Jesus, Our Merciful High Priest"), who [entered the true tabernacle](/hebrews/9-11 "Hebrews 9:11 - Christ, the High Priest of the Good Things to Come") in heaven, not a man-made structure, and [intercedes for us](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession"). Through His finished work on the cross, Christ has established a new covenant, enabling believers to worship God [in spirit and truth](/john/4-23 "John 4:23 - True Worshipers"), no longer bound by physical altars or compromised rituals, but by direct access to God through Him. He is the ultimate fulfillment of pure worship, the one who perfectly honors God and enables us to draw near with confidence.

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 26:17

And Azariah the priest went in after him, and with him fourscore priests of the LORD, [that were] valiant men:

2 Chronicles 26:18

And they withstood Uzziah the king, and said unto him, [It appertaineth] not unto thee, Uzziah, to burn incense unto the LORD, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither [shall it be] for thine honour from the LORD God.

Galatians 1:10

¶ For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ.

Hosea 5:11

Ephraim [is] oppressed [and] broken in judgment, because he willingly walked after the commandment.

Ezekiel 22:26

Her priests have violated my law, and have profaned mine holy things: they have put no difference between the holy and profane, neither have they shewed [difference] between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them.

Daniel 3:7

Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down [and] worshipped the golden image that Nebuchadnezzar the king had set up.

Isaiah 8:2

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