2 Kings 16:14

Translation
King James Version
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.
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KJV (with Strong's)
And he brought H7126 also the brasen H5178 altar H4196, which was before H6440 the LORD H3068, from the forefront H6440 of the house H1004, from between the altar H4196 and the house H1004 of the LORD H3068, and put H5414 it on the north H6828 side H3409 of the altar H4196.
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Complete Jewish Bible
The bronze altar, which was before ADONAI, he brought from in front of the house, from between his own altar and the house of ADONAI, and put it on the north side of his own altar.
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Berean Standard Bible
He also took the bronze altar that stood before the LORD from the front of the temple (between the new altar and the house of the LORD) and he put it on the north side of the new altar.
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American Standard Version
And the brazen altar, which was before Jehovah, he brought from the forefront of the house, from between his altar and the house of Jehovah, and put it on the north side of his altar.
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World English Bible Messianic
The bronze altar, which was before the LORD, he brought from the forefront of the house, from between his altar and the LORD’s house, and put it on the north side of his altar.
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Geneva Bible (1599)
And set it by the brasen altar which was before the Lord, and brought it in farther before the house betweene the altar and the house of the Lord, and set it on the North side of the altar.
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Young's Literal Translation
As to the altar of brass that is before Jehovah--he bringeth it near from the front of the house, from between the altar and the house of Jehovah, and putteth it on the side of the altar, northward.
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See also
2 Chronicles 4:1Exodus 40:6Exodus 40:292 Kings 16:11Matthew 23:352 Chronicles 1:5
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 9,978 of 31,102

Study This Verse

SUMMARY

Second Kings 16:14 meticulously records King Ahaz's audacious act of displacing the divinely ordained bronze altar from its central, sacred position within the Temple courtyard. This seemingly architectural maneuver was, in fact, a profound theological statement of apostasy, symbolizing the demotion of Yahweh's prescribed worship and the elevation of foreign, pagan practices. It marked a deliberate turning away from the covenant God of Israel, illustrating Ahaz's syncretistic agenda and his profound disregard for divine commands concerning proper worship and atonement. His actions set a dangerous precedent for Judah, leading the nation further into spiritual decline.

CONTEXT

  • Literary Context: This verse is deeply embedded within the narrative of King Ahaz's notoriously wicked reign over Judah (2 Kings 16), a period marked by profound idolatry and a stark departure from the righteous kings who occasionally graced the Davidic line. The preceding verses (2 Kings 16:1-9) establish Ahaz's desperate alliance with Assyria and his rejection of the Lord's counsel, offered through the prophet Isaiah, in the face of the Syro-Ephraimite War. Immediately prior to this verse, Ahaz has returned from Damascus, where he met with Tiglath-pileser III of Assyria. Captivated by a pagan altar he observed there, Ahaz sent detailed plans back to Jerusalem, commanding Urijah the priest to construct a replica (2 Kings 16:10-13). Verse 14, therefore, describes the physical manifestation of Ahaz's spiritual apostasy, as he literally displaces the altar of the Lord to make room for his new, foreign-inspired altar, effectively reordering the very heart of Israelite worship and demonstrating his profound spiritual rebellion.
  • Historical & Cultural Context: King Ahaz reigned over Judah from approximately 735 to 715 BC, a tumultuous period dominated by the burgeoning power of the Neo-Assyrian Empire. Faced with the formidable Syro-Ephraimite coalition, Ahaz rejected the prophet Isaiah's counsel to trust solely in the Lord (as detailed in Isaiah 7:1-9) and instead sought an alliance with Assyria, thereby becoming a vassal king. This political submission often entailed cultural and religious assimilation, where vassal states adopted aspects of their overlord's religion as a sign of loyalty and to curry favor. Ahaz's fascination with the Damascene altar, likely an Assyrian-style altar, was not merely an aesthetic preference but a potent symbolic gesture of allegiance to Assyria and its gods, directly challenging Yahweh's exclusive claim on Judah's worship. In the ancient Near East, altars were central to religious life, serving as the primary site for sacrifices, offerings, and communion with deities, making Ahaz's manipulation of the Temple's altars a profound act of religious and political rebellion with far-reaching implications.
  • Key Themes: The actions of King Ahaz in this chapter, particularly the moving of the bronze altar, powerfully illustrate several key themes prevalent throughout the books of Kings and the broader Old Testament. Foremost among these is Apostasy and Syncretism, as Ahaz deliberately turns away from the exclusive worship of Yahweh, attempting to blend Israelite rituals with pagan practices, a direct violation of the first commandment found in Exodus 20:3. This act also highlights a profound Disregard for Divine Ordinances, as the layout and function of the Temple, including the precise placement of the bronze altar, were meticulously prescribed by God Himself (as seen in Exodus 27:1-8 and fulfilled in 1 Kings 8). Ahaz's preference for human innovation and foreign customs over God's clear commands underscores the dangerous theme of Human Wisdom vs. Divine Revelation, where personal aesthetic or political expediency replaces the revealed truth of God, leading to spiritual decay.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • brought (Hebrew, qârab', H7126): A primitive root meaning "to approach (causatively, bring near) for whatever purpose." In this context, it signifies Ahaz's deliberate action of physically moving the bronze altar. While "qârab" often implies bringing something near for worship or offering, here it is ironically used to describe the act of removing the altar from its sacred, central proximity to the Holy of Holies, thus distancing it from its intended purpose and the presence of the Lord.
  • forefront (Hebrew, pânîym', H6440): A plural noun (always singular) meaning "the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)." In this verse, "from the forefront of the house" emphasizes the altar's original, prominent position directly in front of the Temple, signifying its accessibility and its role as the initial point of encounter for worshippers. Its removal from this "face" or "presence" of the house underscores its demotion and marginalization.
  • put (Hebrew, nâthan', H5414): A primitive root meaning "to give, used with greatest latitude of application (put, make, etc.)." This verb highlights Ahaz's authoritative and intentional placement of the bronze altar in its new, subservient location. It signifies an act of reordering and reassigning, demonstrating Ahaz's perceived authority over divine arrangements and his active role in implementing his syncretistic agenda within the sacred space.

Verse Breakdown

  • "And he brought also the brasen altar, which [was] before the LORD,": This clause immediately identifies the object of King Ahaz's manipulation: the sacred bronze altar, the altar of burnt offering. The phrase "which was before the LORD" emphasizes its consecrated status and its divinely appointed position, signifying its centrality to Israel's worship and its direct relationship to God's presence. This altar was the primary means of atonement and communion under the Old Covenant, making its displacement an act of profound spiritual significance.
  • "from the forefront of the house, from between the altar and the house of the LORD,": This detailed spatial description pinpoints the original, divinely ordained location of the bronze altar. It stood prominently in the Temple courtyard, directly in front of the Temple building ("the house of the LORD"), serving as the immediate gateway for worshippers to approach God's dwelling place. The clarification "from between the altar and the house of the LORD" indicates that it was the original altar, now being displaced by Ahaz's new, larger, foreign-inspired altar. This removal was not a minor adjustment but a symbolic desecration of sacred space and a rejection of established divine order.
  • "and put it on the north side of the altar.": This final clause reveals the new, demoted position of the bronze altar. "The altar" here refers to the new, foreign-style altar that Ahaz had commissioned from Damascus. By moving the sacred bronze altar to its "north side," Ahaz relegated it to a secondary, subservient position, effectively marginalizing Yahweh's prescribed worship in favor of his syncretistic innovation. In ancient Near Eastern temple layouts, the north side was often associated with less prominent or even inauspicious positions, further underscoring the profound spiritual demotion and the deliberate insult to Yahweh's exclusive sovereignty.

Literary Devices

The primary literary device at play in 2 Kings 16:14 is Symbolism. The physical act of moving the bronze altar is deeply symbolic of King Ahaz's spiritual and theological rebellion against Yahweh. The altar, divinely designed and placed at the very entrance of the sanctuary, represented the heart of Israel's covenant relationship with God, serving as the indispensable means of atonement and access to His presence. By displacing it from its central position "before the LORD" and relegating it to the "north side" of a newly constructed, foreign altar, Ahaz was symbolically demoting Yahweh and His exclusive claims on Judah's worship. This act visually communicates Ahaz's rejection of God's authority, his embrace of syncretism, and his preference for human innovation and political expediency over divine command. The altar's new, marginalized position signifies the displacement of true worship and the elevation of idolatry, a stark visual metaphor for the spiritual decay gripping Judah under Ahaz's reign.

THEOLOGICAL AND THEMATIC CONNECTIONS

King Ahaz's actions in 2 Kings 16:14 represent a profound theological transgression, illustrating the dangers of religious syncretism and the human tendency to compromise divine truth for worldly gain or convenience. By demoting the bronze altar, Ahaz not only violated God's explicit commands regarding the Temple's design and worship but also symbolically undermined the very concept of atonement and access to God through sacrifice. This act was a public declaration that Yahweh's prescribed way of worship was no longer supreme or sufficient in his eyes, paving the way for further idolatry and spiritual decline in Judah. It serves as a stark warning against allowing external influences or personal preferences to corrupt the purity and centrality of God's revealed will in worship, highlighting the severe consequences of spiritual compromise and the rejection of divine authority in favor of human innovation.

REFLECTION AND APPLICATION

King Ahaz's demotion of the bronze altar serves as a timeless warning for believers today, highlighting the subtle yet dangerous temptation to marginalize God's truth and His prescribed ways of worship in favor of what is culturally appealing, personally convenient, or politically expedient. Just as Ahaz physically moved the altar, we can metaphorically "move" Christ from the center of our lives and worship when we prioritize worldly success, personal comfort, human traditions, or even seemingly good but unbiblical practices over His supreme authority and the finished work of the cross. This passage calls us to examine our own hearts and practices: Is Christ truly central in our faith, our families, and our churches? Are we worshipping God according to His revealed Word, or are we allowing syncretistic tendencies to dilute the purity of our devotion? Vigilance is required to ensure that the atoning work of Jesus, symbolized by the altar, remains the undisputed foundation and focus of our faith, lest we, like Ahaz, inadvertently lead ourselves and others into spiritual compromise and decline.

Questions for Reflection

  • In what areas of my life might I be tempted to "demote" God's truth or His commands in favor of worldly trends or personal preferences?
  • How can I ensure that Christ's atoning work remains central to my understanding of salvation and my daily walk with God?
  • What are some modern-day "foreign altars" that compete for centrality in our worship or spiritual focus, either individually or corporately?
  • How does this account of King Ahaz's apostasy challenge me to uphold biblical purity in worship and doctrine, resisting the allure of syncretism?

FAQ

What was the original significance of the "brazen altar" and why was its position so important?

Answer: The "brazen altar" (or bronze altar) was the altar of burnt offering, a central piece of furniture in the Tabernacle and later in Solomon's Temple. Its significance was paramount: it was the designated place where animal sacrifices were offered to God for the atonement of sins, enabling a sinful people to approach a holy God. Its position "before the LORD" (2 Kings 16:14) and "at the entrance of the tent of meeting" (as described in Exodus 40:6) signified its role as the primary point of access and reconciliation between God and humanity. It was the first point of contact for worshipers entering the sacred space, emphasizing that access to God is only possible through blood sacrifice. Its divinely ordained centrality underscored the absolute importance of atonement as the foundational prerequisite for the covenant relationship and fellowship with a holy God.

Why did King Ahaz move the original altar, and what does "north side of the altar" imply?

Answer: King Ahaz moved the original bronze altar to make room for a new, larger altar that he had modeled after one he saw in Damascus, likely an Assyrian-style altar (as detailed in 2 Kings 16:10-13). His motivation was likely a complex blend of political expediency and religious syncretism. As a vassal to the powerful Assyrian Empire, adopting elements of their religion could be seen as a gesture of loyalty and an attempt to secure political favor and protection. Religiously, it demonstrated his willingness to blend the worship of Yahweh with foreign cults, a direct violation of God's commands against idolatry and exclusive worship. Placing the original altar on the "north side of the altar" (referring to the new, foreign altar) implied a profound demotion and marginalization. It relegated the altar of Yahweh to a secondary, less prominent, and subservient position, symbolizing Ahaz's rejection of Yahweh's exclusive sovereignty and his embrace of foreign deities and practices. It was a physical manifestation of his spiritual apostasy and a public declaration of his compromised faith.

CHRIST-CENTERED FULFILLMENT

The demotion of the bronze altar by King Ahaz, the very symbol of atonement and access to God under the Old Covenant, powerfully foreshadows the ultimate centrality and sufficiency of Christ's sacrifice. The Old Testament altar, with its repeated animal sacrifices, pointed forward to the once-for-all perfect sacrifice of Jesus Christ, the true and eternal altar. Ahaz's act was a rejection of God's ordained means of drawing near, but in Christ, we find the true and eternal means. Jesus is not merely an altar; He is the Lamb of God who takes away the sin of the world, the High Priest who offered Himself as the perfect sacrifice. Unlike the temporary bronze altar that could be moved and demoted by a wicked king, Christ's atoning work is immutable and eternally central. His sacrifice on the cross provides full and final atonement, establishing a new and living way to God that no human innovation, political expediency, or apostasy can displace. He is the ultimate fulfillment of all that the altar represented, ensuring that access to God is forever secured and cannot be marginalized by any earthly king or spiritual compromise.

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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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