TRV
Translation
King James Version
And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.
Complete Jewish Bible
When the king arrived from Dammesek he saw the altar, and the king approached the altar and offered on it.
Berean Standard Bible
When the king came back from Damascus and saw the altar, he approached it and presented offerings on it.
American Standard Version
And when the king was come from Damascus, the king saw the altar: and the king drew near unto the altar, and offered thereon.
World English Bible Messianic
When the king had come from Damascus, the king saw the altar: and the king drew near to the altar, and offered on it.
Geneva Bible (1599)
So when the King was come from Damascus, the King sawe the altar: and the King drewe neere to the altar and offered thereon.
Young's Literal Translation
And the king cometh in from Damascus, and the king seeth the altar, and the king draweth near on the altar, and offereth on it,
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In the KJVVerse 9,976 of 31,102
Study This Verse
Commentary on 2 Kings 16 verses 10–16
10 ¶ 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.
11 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.
12 And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.
13 And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.
14 And he brought also the brasen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.
15 And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by.
16 Thus did Urijah the priest, according to all that king Ahaz commanded.
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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SUMMARY
Upon his return to Jerusalem from Damascus, King Ahaz of Judah immediately encountered the newly constructed altar, a pagan replica he had admired. Without hesitation, and in a shocking display of spiritual rebellion and disregard for divine law, Ahaz personally drew near to this unauthorized structure and offered sacrifices upon it. This act represented a profound usurpation of priestly authority, a blatant embrace of syncretism, and a direct affront to the exclusive worship of Yahweh within the sacred precincts of the Jerusalem Temple.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Kings 16:12 employs several potent literary devices to underscore the gravity of Ahaz's actions. Repetition of "the king" (Hebrew: הַמֶּלֶךְ, hammelekh) four times within this short verse ("And when the king was come... the king saw... and the king approached... and the king offered") serves to emphasize Ahaz's personal agency, responsibility, and deliberate choice in this act of rebellion. It highlights that this was not an accidental or coerced action, but a conscious decision by the monarch. Furthermore, the Symbolism of the altar itself is crucial. The foreign altar, placed within the sacred precincts of the Jerusalem Temple, symbolizes Ahaz's spiritual state: a heart divided, corrupted by worldly alliances, and willing to blend the holy with the profane. It represents the intrusion of paganism into the very heart of Yahweh's worship, a physical manifestation of Judah's spiritual decline under Ahaz. The swiftness of the actions described (seeing, approaching, offering) also creates a sense of Pacing, emphasizing Ahaz's eagerness and lack of hesitation in his defiance.
THEOLOGICAL AND THEMATIC CONNECTIONS
King Ahaz's actions in 2 Kings 16:12 are a stark illustration of the dangers of spiritual compromise and syncretism, a recurring theme throughout the Old Testament. His willingness to integrate foreign worship practices into the Temple, and his personal usurpation of priestly duties, fundamentally violated the covenantal demand for exclusive worship of Yahweh and the sanctity of His ordained worship system. This act was not merely a ceremonial error but a profound theological statement: a rejection of God's uniqueness and authority, and an embrace of human-devised religion driven by political expediency. Such actions consistently led to divine judgment and ultimately contributed to the downfall of both Israel and Judah, serving as a powerful warning against diluting the purity of faith with worldly influences.
REFLECTION AND APPLICATION
Ahaz's story in 2 Kings 16:12 serves as a timeless and sobering warning for believers today. The temptation to compromise faith for worldly security, cultural acceptance, or political advantage remains ever-present. Just as Ahaz sought to appease Assyria by adopting their religious forms, we can be tempted to dilute the distinctiveness of Christian faith by incorporating popular cultural trends, seeking affirmation from secular ideologies, or pursuing alliances that undermine biblical principles. True worship demands exclusivity and purity, an unwavering commitment to God's revealed will, and a recognition of the boundaries He has established. We are called to guard against any form of syncretism that would blend the sacred with the profane, lest we, like Ahaz, defile the sanctuary of our hearts and lives. Our worship must be in spirit and in truth, unblemished by the idols of our age, and rooted firmly in the finished work of Christ.
Questions for Reflection
FAQ
Why was it such a severe offense for King Ahaz to offer sacrifices on the altar?
Answer: Ahaz's act was a severe offense for two primary reasons rooted in the Mosaic Law and the divinely established order for Israelite worship. First, the Law explicitly reserved the performance of sacrifices for the Levitical priests, specifically those descended from Aaron (Numbers 18:7). Kings, while divinely appointed, were not priests and had no authority to officiate at the altar. This division of roles maintained the distinct spheres of civil and religious authority, preventing the concentration of all power in one individual and safeguarding the sanctity of worship. Second, the altar itself was unauthorized and pagan in origin, a replica of one Ahaz saw in Damascus. Offering sacrifices on such an altar, especially within the sacred Temple court, was a blatant act of syncretism and idolatry, directly violating God's command for exclusive worship and His prohibitions against adopting foreign religious practices (Deuteronomy 12:29-31). Ahaz's actions were a direct challenge to God's sovereignty and holiness, demonstrating a profound disrespect for the covenant and the purity of Yahweh's worship.
CHRIST-CENTERED FULFILLMENT
The narrative of Ahaz's sacrilege in 2 Kings 16:12 finds profound Christ-centered fulfillment in the New Testament. Ahaz's unlawful act of offering on a man-made altar highlights the inadequacy and ultimate obsolescence of the Old Covenant sacrificial system, which constantly required imperfect priests to offer imperfect sacrifices. In contrast, Jesus Christ is revealed as the perfect and eternal High Priest, "not according to a legal requirement concerning bodily descent, but according to the power of an indestructible life" (Hebrews 7:16). He did not merely "approach" an altar but became the ultimate altar and the perfect sacrifice, offering Himself "once for all" on the cross (Hebrews 9:26). His single, sufficient offering renders all other altars and sacrifices unnecessary and ineffectual. Furthermore, Ahaz's attempt to blend pagan practices with Yahweh worship underscores the absolute purity and exclusivity of the worship now offered through Christ. Believers, through faith in Him, become a "spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). We no longer need physical altars or earthly priests, for our access to God is direct and unhindered through our great High Priest, Jesus, who mediates a new and better covenant (Hebrews 8:6).