16:10-16 God's altar had hitherto been kept in its place, and in use; but Ahaz put another in the room of it. The natural regard of the mind of man to some sort of religion, is not easily extinguished; but except it be regulated by the word, and by the Spirit of God, it produces absurd superstitions, or detestable idolatries. Or, at best, it quiets the sinner's conscience with unmeaning ceremonies. Infidels have often been remarkable for believing ridiculous falsehoods.

Verses 10-18. - Religious changes introduced into Judea by Ahaz. The new position into which Ahaz had brought himself with respect to Assyria was followed by certain religious changes, which were probably, in part at any rate, its consequence, though some of them may have been the result of his own religious (or irreligious) convictions. He had a new altar made and introduced into the temple, which at first he used for his own private sacrifices (vers. 10-13); then, that his new altar might occupy the pest of honor, he removed from its place the old brazen altar of Solomon, and put it in an inferior position (ver. 14). After this, he required all sacrifices to be offered on the new altar (ver. 15). Finally, he proceeded to interfere with several other of Solomon's arrangements, with what particular object is not very apparent (vers. 17, 18). In carrying out all these changes, he had the high priest of the time for his obsequious servant. Verse 10. - And King Ahaz went to Damascus to meet Tiglath-pileser King of Assyria. It was a practice of the Assyrian monarchs to hold durbar's, or courts, at central places in the provinces, in the course of their military expeditions, whereat to receive the subject princes of the neighborhood, who were expected to do homage, and bring with them presents, or their fixed tribute. Tiglath-pileser held one such court in the earlier part of his reign at Arpad, a Syrian town, at which were present the kings of Comma-gene, Syria, Tyre, Carchemish, Gaugama, and others. He seems to have held another at some unknown place, about B.C. 732 (it may have been at Damascus), which was attended by the kings of Commagene, Car-chemish, Gebal, Hamath, Gaugama, Tubal, Arvad, Ammon, Moab, Askelon, Gaza, Edom, and Judah, the last-mentioned being Yahu-khazi (Jehoahaz), by which is probably meant Ahaz. It is with reason conjectured that this was the occasion mentioned in the text, when "King Ahaz went to Damascus to meet Tiglath-pileser." And saw an altar that was at Damascus. It is almost certain that this was an Assyrian altar. Ahaz may at one time have turned for help to the gods of Syria (2 Chronicles 28:23), and asked their aid against his enemies; but the glory of Syria was now gone, her gods were discredited, and the place of power was occupied by Assyria, which had asserted its supremacy. When Ahaz visited Tiglath-pileser at Damascus, and "saw an altar," it was, in all probability, Tiglath-pileser's altar. The Assyrian kings were accustomed to carry altars about with them, and to have them set up in their fortified camps, or in other convenient places. They also, not infrequently, set up altars to the great gods in the countries which they conquered, and required the inhabitants to pay them reverence. Ahaz may either have been required by Tiglath-pileser to set up an Assyrian altar in the temple, or he may have volunteered the act as one which was likely to please his suzerain. And King Ahaz sent to Urijah the priest - i.e., the high priest - the fashion of the altar and the pattern of it. Assyrian altars were quite different from Jewish ones. Generally they were of small size, either square with a battlemented edge, or round at the top and supported on a triangular base ('Dict. of the Bible,' ad voc. "Altar," vol. 1. p. 55, woodcuts Nos. 3 and 5). It is scarcely likely that Ahaz was particularly pleased with the pattern (Keil), and therefore wished to have one like it. He probably merely wished to satisfy his suzerain that he had conformed to some of his religious usages. According to all the workmanship thereof. Though not very elaborate, the Assyrian altars have an ornamentation which is peculiar and unmistakable. Careful instructions would be needed for workmen who had never seen the sort of object which they were required to produce.

And King Ahaz went to Damascus to meet Tiglathpileser king of Assyria,.... When he heard he was come thither, and had taken it, to congratulate him on the victory, and to give him thanks for his assistance; which place from Jerusalem was one hundred and sixty miles, according to Bunting (q).

and saw an altar that was at Damascus; where, in all probability, he attended at the sacrifice on it along with the king of Assyria:

and King Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof; not only the size and form of it, but all the decorations and figures on it, with which it was wrought. This Urijah was very probably the high priest, for it can scarcely be thought that Ahaz would write to any other, or that any other priest would or could have complied with his request; and he seems to be the same Isaiah took to be a witness in a certain affair, though he now degenerated from the character he gives of him, Isaiah 8:2.

(q) Travels, &c. p. 185.

10-16. And king Ahaz went to Damascus to meet Tiglath-pileser—This was a visit of respect, and perhaps of gratitude. During his stay in that heathen city, Ahaz saw an altar with which he was greatly captivated. Forthwith a sketch of it was transmitted to Jerusalem, with orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions (2Ki 16:16). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by divine authority (Ex 25:40; 26:30; 27:1; 1Ch 28:19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Isa 8:2).

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