TRV
Translation
American Standard Version
Thus did Urijah the priest, according to all that king Ahaz commanded.
World English Bible Messianic
Urijah the priest did so, according to all that king Ahaz commanded.
Young's Literal Translation
And Urijah the priest doth according to all that king Ahaz commanded.
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In the KJVVerse 9,980 of 31,102
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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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Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 16:15
The words “the bronze altar shall be for me to inquire by,” that is, in order to consult [God]: [the king] says these words in a purely formal manner, and not seriously.
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
2 Kings 16:16 serves as a chilling indictment of priestly failure, starkly recording the complete and alarming compliance of Urijah, the high priest of Judah, with the sacrilegious commands of King Ahaz. This verse summarizes Urijah's active participation in Ahaz's radical religious reforms, which systematically introduced pagan worship practices and flagrantly defiled the sacred space of the Temple in Jerusalem, directly contradicting God's covenant commands and demonstrating a profound dereliction of his spiritual duties.
CONTEXT
Literary Context: This verse concludes a disturbing narrative sequence within 2 Kings chapter 16, detailing the profound apostasy of King Ahaz. Known for his egregious wickedness, including the horrific act of sacrificing his own son in a pagan ritual, as recorded in 2 Kings 16:3, Ahaz traveled to Damascus to meet Tiglath-pileser III, the king of Assyria, seeking military aid against the Syro-Ephraimite alliance. While in Damascus, Ahaz was captivated by a pagan altar and sent its detailed plans back to Jerusalem, instructing Urijah the priest to construct an exact replica. Shockingly, Urijah complied immediately, even before Ahaz's return, as explicitly detailed in 2 Kings 16:10-11. Upon his return, Ahaz proceeded to use this new, foreign altar for sacrifices, even moving the traditional brazen altar—a central fixture of Israelite worship instituted by Moses—and eventually dismantling it. Verse 16 serves as the definitive statement on Urijah's complete and unquestioning obedience to these sacrilegious commands, cementing his complicity in the perversion of Yahwistic worship and the desecration of the Temple.
Historical & Cultural Context: The period of King Ahaz's reign (c. 735-715 BC) was one of intense geopolitical pressure for the kingdom of Judah, caught between the rising imperial power of Assyria and the regional Syro-Ephraimite alliance. Ahaz, in a desperate attempt to secure his kingdom's survival, chose to trust in Assyria rather than rely on Yahweh, ultimately becoming a vassal of Tiglath-pileser III. His trip to Damascus was not merely political; it exposed him to Assyrian religious practices, which he then zealously imported into Judah. The altar Ahaz saw in Damascus was likely an Assyrian-style altar, symbolizing the religious and political dominance of Assyria. For Urijah, the high priest, to replicate such an altar in the Jerusalem Temple was an act of profound syncretism and apostasy. The Temple was consecrated as the exclusive dwelling place of Yahweh and the center of pure, unadulterated worship, distinct from all pagan practices. The brazen altar, specifically, was ordained by God for burnt offerings (Exodus 27:1-8), and its displacement symbolized the complete abandonment of God's prescribed worship in favor of foreign, idolatrous rites.
Key Themes: This verse powerfully contributes to several overarching themes prevalent in 2 Kings and the broader Old Testament narrative. The most prominent is Idolatry and Apostasy, as King Ahaz's actions represent a deep descent into paganism, directly violating the covenant commands against worshipping other gods or using foreign altars, as strictly forbidden in passages like Deuteronomy 12:29-31. Coupled with this is the Perversion of Worship, where Ahaz did not merely introduce a new altar but actively disrupted and defiled the established, God-ordained system of worship within the Temple. Urijah's obedience facilitated this perversion, transforming the sacred space into a blend of Yahwistic and pagan practices. Furthermore, the verse highlights the Failure of Priestly Leadership. Priests were divinely appointed to uphold God's law, instruct the people, and maintain the purity of worship, as articulated in Malachi 2:7. Urijah's actions represent a grave dereliction of this sacred duty, prioritizing the king's ungodly command over God's clear instructions and becoming an accessory to profound religious corruption. Finally, the narrative starkly illustrates the conflict between Human Authority vs. Divine Will, showcasing the devastating spiritual consequences when human decrees are obeyed above God's explicit commands, a tension frequently explored throughout biblical history, particularly in the accounts of Israel's kings.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message and underscore the gravity of Urijah's actions. Irony is starkly present, as Urijah, the high priest, whose sacred office was meant to uphold God's law and preserve the sanctity of the Temple, instead becomes the chief instrument of its defilement at the behest of a wicked king. The phrase "according to all that king Ahaz commanded" functions as a form of Emphasis or Hyperbole, underscoring the absolute and unreserved nature of Urijah's compliance, leaving no room for doubt about his complicity. This complete submission also creates a powerful Contrast between the priest's expected fidelity to God and his actual subservience to human authority, highlighting the tragic perversion of his divinely appointed role. Furthermore, this act of religious compromise by the highest spiritual authority in Judah serves as Foreshadowing of the deeper spiritual decline and eventual divine judgment that would befall the kingdom, illustrating the consequences of leadership failure.
THEOLOGICAL AND THEMATIC CONNECTIONS
The account of Urijah's compliance with King Ahaz's commands serves as a profound theological warning against the dangers of compromising divine truth for human expediency or authority. It underscores the critical importance of spiritual integrity, particularly for those in leadership, who are called to be guardians of God's revealed will and the purity of worship. Urijah's failure highlights the ever-present tension between obedience to God and submission to human power, especially when the latter contradicts the former. His actions represent a catastrophic breakdown in the covenant relationship, where the very institutions meant to preserve purity and holiness became instruments of apostasy, demonstrating how quickly a nation can spiral into spiritual decay when its spiritual leaders fail to stand firm against ungodly pressures.
REFLECTION AND APPLICATION
The tragic narrative of Urijah the priest offers a timeless and sobering lesson for all believers, particularly those in positions of leadership or influence within the church or society. It compels us to critically examine the sources of authority we obey and the principles that govern our decisions. Urijah's story is a stark reminder that true faithfulness requires prioritizing God's commands above human decrees, especially when those decrees contradict divine truth, even if it means facing opposition, discomfort, or personal cost. It challenges us to cultivate a deep conviction rooted in God's Word, enabling us to stand firm against pressures to compromise our faith, whether from cultural trends, political expediency, or even within religious institutions. We are called to be discerning, courageous, and unwavering in our commitment to God's will, ensuring that our worship remains pure and our witness unblemished, lest we, like Urijah, become instruments of spiritual compromise rather than beacons of divine truth.
Questions for Reflection
FAQ
Why was Urijah's compliance so significant and problematic?
Answer: Urijah's compliance was profoundly significant and problematic because he was the high priest, the chief spiritual authority in Judah, entrusted with upholding God's law and maintaining the purity of worship in the Temple. His office placed him as the guardian of the covenant and the instructor of the people in divine matters. By obeying King Ahaz's commands to build a pagan altar and dismantle God-ordained elements within the Temple, Urijah directly participated in and legitimized the perversion of Yahwistic worship. This was not merely a personal sin but a public act of apostasy that set a terrible precedent for the nation, signaling that even the highest religious office would prioritize human authority over divine commands. It undermined the very foundation of Israel's unique relationship with God and contributed to the spiritual decay that would eventually lead to Judah's exile, as seen in the broader narrative of 2 Kings.
What happened to Urijah after this event?
Answer: The biblical text in 2 Kings does not explicitly record any immediate divine judgment or punishment upon Urijah for his actions. He continues to be mentioned in Isaiah 8:2 as a trustworthy witness for Isaiah, suggesting he retained his priestly office for some time after these events. This lack of explicit immediate consequence within the narrative is itself significant, highlighting the depth of Judah's spiritual decline under Ahaz and the tragic absence of a strong prophetic voice or divine intervention to correct Urijah's course. While he may not have faced immediate earthly retribution, his actions stand as a lasting indictment of his failure to uphold his sacred duties and remain faithful to God, contrasting sharply with prophets who challenged kings, like Nathan confronting David in 2 Samuel 12:7-12.
How does this account relate to the broader history of Israel's kings and priests?
Answer: This account is a poignant example of a recurring tension throughout Israel's history: the conflict between faithful adherence to God's covenant and the temptation to compromise with foreign powers and pagan practices, often led by the monarchy. It showcases a critical failure in the checks and balances God intended for His people. Ideally, the prophets would speak God's word to the kings, and the priests would uphold the sanctity of worship and teach the law. However, in Ahaz's reign, both the king and the high priest were complicit in idolatry. This episode foreshadows the ultimate judgment on both the northern and southern kingdoms, where the widespread corruption of leadership, both political and religious, led to their downfall and exile, as seen in passages like Jeremiah 7:9-11 which condemns the perversion of the Temple and the spiritual blindness of its leaders.
CHRIST-CENTERED FULFILLMENT
The tragic failure of Urijah the priest, who compromised his sacred office and defiled the Temple at the command of a wicked king, stands in stark contrast to the perfect and unwavering faithfulness of Jesus Christ. While Urijah allowed the earthly temple to be corrupted by pagan practices, Jesus, the true and eternal High Priest, perfectly upheld God's will, even cleansing the physical temple of its corruptions, declaring it a "house of prayer" rather than a "den of robbers" (Matthew 21:12-13). More profoundly, Christ himself became the ultimate Temple, the dwelling place of God among humanity (John 2:19-21), a sanctuary that could never be defiled by human sin or compromise. Unlike Urijah, who succumbed to human authority, Jesus perfectly obeyed the Father's will, even unto death on the cross, offering himself as the perfect, once-for-all sacrifice that truly atones for sin and purifies worship (Hebrews 9:11-14). Through Christ, we are granted access to a new and living way into God's presence, led by a High Priest who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26), forever fulfilling the priestly role that Urijah so tragically failed and establishing a worship that is "in spirit and truth" (John 4:23-24).