2 Kings 16:13

KJV

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.

KJV (with Strong's)

And he burnt {H6999} his burnt offering {H5930} and his meat offering {H4503}, and poured {H5258} his drink offering {H5262}, and sprinkled {H2236} the blood {H1818} of his peace offerings {H8002}, upon the altar {H4196}.

Complete Jewish Bible

He offered his burnt offering and his grain offering, poured out his drink offering and splashed the blood of his peace offerings on the altar.

Berean Standard Bible

He offered his burnt offering and his grain offering, poured out his drink offering, and sprinkled the blood of his peace offerings on the altar.

American Standard Version

And he burnt his burnt-offering and his meal-offering, and poured his drink-offering, and sprinkled the blood of his peace-offerings, upon the altar.

Commentary

### SUMMARY
King Ahaz of Judah, in a profound act of apostasy and defiance against the Lord, personally performed various prescribed sacrifices—burnt offerings, grain offerings, drink offerings, and peace offerings—upon a newly constructed altar in Jerusalem. This altar, however, was not the divinely ordained bronze altar of the Lord, but a replica of a pagan altar he had admired in Damascus, symbolizing his complete rejection of Yahweh's exclusive claim to worship and his embrace of syncretism.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the narrative of King Ahaz's reign, immediately following his diplomatic visit to Damascus to meet with Tiglath-Pileser III of Assyria. While in Damascus, Ahaz was captivated by a foreign altar and sent its precise specifications back to Urijah the priest in Jerusalem, commanding him to construct an exact replica ([2 Kings 16:10-11](/2_kings/16-10 "2 Kings 16:10-11 - Ahaz's Damascus Altar")). Upon his return, Ahaz found the new altar completed and immediately usurped the priestly function by personally initiating worship upon it. This act is a direct continuation of his earlier unfaithfulness, which included sacrificing his own son ([2 Kings 16:3](/2_kings/16-3 "2 Kings 16:3 - Ahaz Sacrifices His Son")). The narrative highlights Ahaz's deliberate displacement of the legitimate bronze altar of the Lord, moving it to a less prominent position to accommodate his new, unauthorized structure ([2 Kings 16:12](/2_kings/16-12 "2 Kings 16:12 - The Altar's Displacement")). Verse 13, therefore, depicts the culmination of Ahaz's architectural and theological rebellion, showcasing his personal endorsement and participation in this defiled worship.
* **Historical & Cultural Context:** King Ahaz reigned over Judah from approximately 735-715 BC, a period of immense geopolitical instability dominated by the rising power of the Assyrian Empire under Tiglath-Pileser III. Judah faced existential threats from the Syro-Ephraimite coalition (Aram and Israel), prompting Ahaz to seek an alliance with Assyria rather than trusting in the Lord, despite the prophet Isaiah's direct exhortations and offer of a sign ([Isaiah 7:11-12](/isaiah/7-11 "Isaiah 7:11-12 - Isaiah's Challenge to Ahaz")). Culturally, the ancient Near East was characterized by polytheism and syncretism, where kings often adopted the religious practices of more powerful empires or integrated foreign deities into their own pantheons for political or perceived spiritual benefit. Ahaz's actions reflect this pervasive cultural trend, but within Israel, such practices were a direct violation of the Mosaic Covenant, which demanded exclusive worship of Yahweh and prescribed specific, divinely revealed methods for worship, including the design and use of the altar ([Exodus 27:1-8](/exodus/27-1 "Exodus 27:1-8 - Instructions for the Bronze Altar")). His personal performance of priestly duties, reserved for the Levitical priesthood, further underscores his disregard for established religious order.
* **Key Themes:** The actions of King Ahaz in this chapter, culminating in verse 13, powerfully illustrate several critical themes. Foremost among them is **Idolatry and Syncretism**, as Ahaz introduces pagan worship practices directly into the Jerusalem Temple complex, blending foreign rituals with the worship of Yahweh. This act is a stark manifestation of **Disobedience and Unfaithfulness** to the covenant God, demonstrating a deliberate turning away from divine law and trust in God's provision. Ahaz's role as king meant he was responsible for leading his people in righteousness, yet his choices exemplify **Corrupt Leadership**, setting a devastating precedent for the nation of Judah and actively contributing to its spiritual decline. Finally, by replacing the divinely ordained altar with one of his own choosing, Ahaz demonstrates a profound **Rejection of Divine Authority** over worship and over his kingdom, asserting his own will above God's explicit commands. This rejection of God's authority would have severe consequences for Judah, ultimately leading to its judgment and exile, as seen in later narratives ([2 Kings 17:7-23](/2_kings/17 "2 Kings 17:7-23 - Reasons for Israel's Exile")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Burnt offering (Hebrew, _‘ōlāh_):** This offering, derived from a root meaning "to ascend," was entirely consumed by fire on the altar, symbolizing complete dedication to God and serving as a general atonement for sin. The smoke ascending to God represented the worshipper's total surrender and the acceptance of the offering. Ahaz performing this on a foreign altar perverted its very meaning.
* **Meat offering (Hebrew, _minḥāh_):** More accurately translated as "grain offering" or "meal offering," this bloodless offering typically consisted of flour, oil, and frankincense. It was an act of tribute, thanksgiving, or devotion, often accompanying other sacrifices. Its inclusion highlights Ahaz's attempt to mimic legitimate worship forms, even while fundamentally corrupting their context.
* **Peace offerings (Hebrew, _šĕlāmîm_):** From the root _shalom_ (peace, wholeness), these offerings were unique in that portions were burnt for God, given to the priests, and eaten by the worshipper. They symbolized fellowship, communion, and reconciliation with God. The profound irony here is that Ahaz offered "peace offerings" on an altar that represented deep spiritual rebellion and a complete rupture of peace with God.

#### Verse Breakdown
* **"And he burnt his burnt offering":** This clause describes Ahaz personally performing the act of burning the whole offering. This was a priestly function, not a royal one, further demonstrating Ahaz's usurpation of religious authority and his disregard for the divinely appointed Levitical priesthood. The emphasis is on "his" offering, implying a personal appropriation and perversion of sacred ritual.
* **"and his meat offering":** Following the burnt offering, Ahaz also offered the accompanying grain offering. This indicates a comprehensive attempt to replicate the full spectrum of Israelite sacrificial worship, but on an illegitimate altar, thereby rendering the acts null and void in God's eyes, and indeed, an abomination.
* **"and poured his drink offering":** The pouring out of a libation, typically wine, was another element of Israelite worship, often accompanying burnt and grain offerings. This act, too, was performed by Ahaz on the foreign altar, completing the suite of standard offerings he was presenting.
* **"and sprinkled the blood of his peace offerings":** The sprinkling of blood was the most sacred act in the sacrificial system, symbolizing atonement and the life given back to God. Ahaz's personal involvement in this act, especially with the blood of "peace offerings," underscores the depth of his sacrilege. The blood, meant to mediate peace and reconciliation, was instead profaned on an altar of rebellion.
* **"upon the altar":** This concluding phrase is crucial. It specifies the location of these offerings – not the legitimate bronze altar of the Lord, but the foreign, unauthorized altar Ahaz had built. This detail transforms what would otherwise be acts of worship into acts of profound apostasy and defiance, as the very locus of worship was defiled.

#### Literary Devices
The passage employs several potent **Literary Devices** to underscore Ahaz's apostasy. **Irony** is prominent, particularly in Ahaz offering "peace offerings" on an altar that signifies his complete spiritual rebellion and rupture of peace with God. The very act meant to foster communion becomes a symbol of alienation. **Symbolism** is central, with the new altar serving as a powerful symbol of Ahaz's allegiance to foreign powers and deities over Yahweh. It represents the king's heart and the nation's spiritual direction. The narrative also uses **Contrast**, juxtaposing Ahaz's actions with the Mosaic Law's strictures on worship and the Temple's sanctity. This contrast highlights the severity of his sin, as he deliberately chooses human innovation and foreign influence over divine command. Furthermore, Ahaz's personal involvement in the sacrifices, a role reserved for priests, demonstrates **Usurpation**, a literary and theological device emphasizing his overreach and disregard for established divine order.

### THEOLOGICAL AND THEMATIC CONNECTIONS
King Ahaz's actions in 2 Kings 16:13 represent a profound theological statement of rebellion against Yahweh's exclusive claim to worship and sovereignty. By building and sacrificing on an altar modeled after a pagan design, Ahaz not only violated the clear commands of the Mosaic Law but also implicitly declared that God's prescribed worship was insufficient or inferior. This act of syncretism, blending foreign religious practices with the worship of Yahweh, directly challenged the uniqueness and holiness of God, who had explicitly forbidden such mixtures. It undermined the very foundation of the covenant, which demanded unwavering fidelity and purity in worship. Ahaz's personal participation in these sacrifices, a role reserved for the Levitical priesthood, further compounded his sin, demonstrating a complete disregard for divine order and the sanctity of the sacred. His actions set a dangerous precedent for Judah, illustrating how corrupt leadership could lead an entire nation astray from true worship and into spiritual compromise.

* [Deuteronomy 12:2-4](/deuteronomy/12-2 "Deuteronomy 12:2-4 - Destroying Pagan Places of Worship")
* [Leviticus 17:11](/leviticus/17-11 "Leviticus 17:11 - The Life is in the Blood")
* [1 Samuel 15:22-23](/1_samuel/15-22 "1 Samuel 15:22-23 - Obedience is Better Than Sacrifice")

### REFLECTION AND APPLICATION
The account of King Ahaz's perverted worship in 2 Kings 16:13 serves as a powerful and enduring cautionary tale for believers today. It vividly illustrates the insidious dangers of spiritual compromise, where worldly influences, cultural trends, or even personal preferences begin to dictate our approach to God. Ahaz's desire for a "better" or more impressive altar, inspired by foreign practices, led him to defile the very heart of Israelite worship. This challenges us to critically examine our own worship practices, both individually and corporately: Are we seeking to worship God according to His revealed will, or are we subtly incorporating elements that are appealing to the world but antithetical to biblical truth? The narrative also underscores the immense responsibility of leadership. Ahaz, as king, wielded significant influence, and his unfaithfulness had devastating consequences for the spiritual health of his nation. This calls all leaders—in homes, churches, and communities—to a profound commitment to integrity, biblical fidelity, and courageous obedience, recognizing that their choices have far-reaching implications for those they lead. Ultimately, Ahaz's story reminds us that true security and blessing come not from human alliances or syncretistic practices, but from unwavering trust in God alone and faithful adherence to His commands.

#### Questions for Reflection
* **In what ways might we, like Ahaz, be tempted to introduce "foreign altars" or worldly practices into our worship or spiritual lives today?**
* **How can we ensure that our worship, both personal and communal, remains pure and truly God-centered, rather than being influenced by cultural trends or personal preferences?**
* **What responsibility do leaders bear in upholding biblical truth and modeling faithful worship, and how can we support them in this vital role?**
* **Where are we tempted to place our trust in human strategies or worldly alliances instead of relying fully on God's provision and guidance?**

### FAQ

**Why was Ahaz's action of sacrificing on the new altar considered so offensive to God, given that he was still offering traditional sacrifices?**

Answer: Ahaz's actions were profoundly offensive not merely because he offered sacrifices, but because he did so on an altar of his own design, modeled after a pagan one, and displaced the divinely ordained altar of the Lord. This was a direct violation of God's explicit commands regarding the purity and exclusivity of worship. God had meticulously prescribed the design and location of His altar ([Exodus 27:1-8](/exodus/27-1 "Exodus 27:1-8 - Instructions for the Bronze Altar")), emphasizing that worship must be conducted according to His terms, not human preference or foreign influence. By introducing a foreign altar, Ahaz was essentially declaring that God's way was insufficient, thereby challenging God's authority, holiness, and unique identity as the only true God. It was an act of syncretism and idolatry, directly undermining the covenant relationship.

**What was the "meat offering" mentioned in the KJV, and why is it now often translated differently?**

Answer: In the King James Version, "meat offering" (Hebrew: `minḥāh`) refers to a grain or meal offering, not an offering of animal flesh. The word "meat" in 17th-century English was a general term for "food" or "meal," encompassing various provisions, not exclusively animal flesh as it does today. Therefore, the KJV's translation was accurate for its time. Modern translations typically render it as "grain offering" or "meal offering" (e.g., NIV, ESV, NASB) to avoid confusion for contemporary readers, as this offering primarily consisted of flour, oil, and frankincense, and was bloodless.

### CHRIST-CENTERED FULFILLMENT
The narrative of King Ahaz's perverted worship on a foreign altar in 2 Kings 16:13, while a stark warning against apostasy, ultimately points to the perfect and true worship established in Jesus Christ. Ahaz, a flawed earthly king, defiled the physical altar and corrupted the sacrificial system, demonstrating humanity's inability to maintain pure worship or achieve true reconciliation with God through its own efforts. In contrast, Jesus Christ is the ultimate and perfect High Priest, who offered Himself as the one true, unblemished sacrifice, fulfilling and transcending all Old Testament offerings ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). Unlike Ahaz, who introduced a foreign altar, Christ is Himself the altar, the sacrifice, and the priest, establishing a new and living way to God through His own body ([Hebrews 10:19-20](/hebrews/10-19 "Hebrews 10:19-20 - The New and Living Way")). His sacrifice on the cross was not a syncretistic blend of practices but the singular, definitive act that atoned for sin once for all, bringing true peace with God ([Romans 5:1](/romans/5-1 "Romans 5:1 - Peace with God Through Faith")). Through Christ, believers are now called to worship God not in physical temples or on specific altars, but "in spirit and truth" ([John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")), becoming living sacrifices themselves, holy and pleasing to God ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")). Thus, Ahaz's tragic failure to maintain pure worship underscores the desperate need for a Savior who would perfectly bridge the gap between God and humanity and inaugurate an era of authentic, unblemished worship.

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

Leviticus 1:1

¶ And the LORD called unto Moses, and spake unto him out of the tabernacle of the congregation, saying,

Leviticus 1:3

¶ If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.