2 Kings 16:11
And Uriah the priest built the altar according to all the instructions King Ahaz had sent from Damascus, and he completed it by the time King Ahaz had returned.
Then Uriah the priest
Uriah, whose name means "Yahweh is my light," was a priest during the reign of King Ahaz. His role as a priest was to serve as a mediator between God and the people, offering sacrifices and maintaining the temple's sanctity. However, in this context, Uriah's actions reflect a departure from his sacred duties, as he complies with the king's unfaithful request. This highlights the tension between political authority and religious fidelity, a recurring theme in the Old Testament.

built an altar
The construction of an altar is a significant act in the Hebrew tradition, as altars were central to worship and sacrifice. However, this particular altar was modeled after a pagan design from Damascus, indicating a shift away from the divinely ordained worship practices established in the Mosaic Law. This act symbolizes the spiritual decline of Judah under Ahaz's rule, as he sought to incorporate foreign religious elements into the worship of Yahweh.

according to all that King Ahaz had sent from Damascus
King Ahaz's decision to replicate an altar from Damascus reveals his inclination towards syncretism, blending the worship of Yahweh with that of foreign gods. Damascus, the capital of Aram, was a center of pagan worship, and Ahaz's actions demonstrate his lack of trust in the God of Israel. This phrase underscores the king's failure to uphold the covenantal relationship with God, choosing instead to align with political powers and their religious practices.

By the time King Ahaz returned from Damascus
Ahaz's journey to Damascus was likely a political move, seeking alliance and protection from the Assyrian threat. His return marks a pivotal moment where he brings back not only political strategies but also religious corruption. This reflects the broader narrative of Israel and Judah's kings who often turned to foreign powers for security, rather than relying on God's promises and protection.

Uriah the priest had completed it
The completion of the altar by Uriah signifies the full implementation of Ahaz's unfaithful plans. Uriah's compliance with the king's orders, despite his priestly calling, illustrates the compromised state of spiritual leadership in Judah. This act of completion is not just a physical construction but a spiritual deconstruction of the true worship of Yahweh, leading the nation further into idolatry and away from God's commandments.

Persons / Places / Events
1. Uriah the Priest
A priest in the time of King Ahaz who followed the king's orders to build a new altar, demonstrating a lack of spiritual discernment and submission to God's established order.

2. King Ahaz
The king of Judah who, influenced by pagan practices, ordered the construction of a new altar modeled after one he saw in Damascus, showing his departure from faithfulness to God.

3. Damascus
The capital of Aram (Syria), where King Ahaz saw the altar that he wanted replicated in Jerusalem, symbolizing the influence of foreign, pagan practices on the king.

4. The Altar
A significant religious structure that King Ahaz ordered to be built, representing a shift from traditional worship of Yahweh to incorporating foreign elements into Judah's religious practices.

5. Jerusalem
The capital of Judah and the spiritual center where the new altar was constructed, highlighting the infiltration of idolatry into the heart of God's chosen people.
Teaching Points
The Danger of Compromise
Compromising on God's commands can lead to spiritual decline and idolatry. Believers must remain steadfast in their faith and not be swayed by worldly influences.

Leadership and Responsibility
Leaders have a significant impact on the spiritual direction of their people. It is crucial for leaders to seek God's guidance and adhere to His Word.

The Influence of Culture
Cultural influences can subtly infiltrate and alter our worship and devotion to God. Christians must discern and resist practices that contradict biblical teachings.

Faithfulness to God's Design
God's instructions for worship are purposeful and should not be altered to fit personal preferences or societal trends. Faithfulness to His design is essential for true worship.
Bible Study Questions
1. How did Uriah the priest's actions reflect a failure in spiritual leadership, and what can we learn about the importance of adhering to God's commands?

2. In what ways do cultural influences today challenge our faithfulness to God's Word, and how can we guard against them?

3. How does King Ahaz's decision to build a new altar demonstrate the consequences of compromising on God's instructions?

4. What role does leadership play in maintaining the spiritual integrity of a community, and how can leaders today ensure they are leading according to biblical principles?

5. How can we apply the lessons from King Ahaz's reign to our personal lives, particularly in areas where we might be tempted to compromise our faith?
Connections to Other Scriptures
2 Chronicles 28
Provides a parallel account of King Ahaz's reign, detailing his unfaithfulness and the consequences of his actions, offering a broader context for understanding his spiritual decline.

Exodus 20:3-5
The commandments against idolatry and the worship of other gods, which King Ahaz violated by introducing a foreign altar into the temple.

Leviticus 17:1-9
Instructions on proper worship and sacrifices, emphasizing the importance of following God's commands rather than human innovations.

Isaiah 7
The prophet Isaiah's interactions with King Ahaz, offering insight into the spiritual climate of Judah and God's desire for the king to trust Him rather than foreign alliances.
A People's King and Priest, or Kinghood and PriesthoodDavid Thomas, D. D.2 Kings 16:1-20
A People's King and Priest; Or, Kinghood and PriesthoodD. Thomas 2 Kings 16:1-20
Steps in a Downward Path: the Reign of AhazC.H. Irwin 2 Kings 16:1-20
The Altar to Inquire ByD. Davies.2 Kings 16:10-15
The Cosmopolitan in ReligionC. Brown.2 Kings 16:10-15
Using God for EmergenciesW. Aikman, D. D.2 Kings 16:10-15
Religious InnovationsJ. Orr 2 Kings 16:10-20
People
Ahaz, Aram, David, Edomites, Hezekiah, Israelites, Jotham, Pekah, Remaliah, Rezin, Syrians, Tiglathpileser, Uriah, Urijah
Places
Assyria, Damascus, Elath, Jerusalem, Kir, Syria
Topics
Accordance, Ahaz, Altar, Arrived, Buildeth, Built, Copy, Damascus, Finished, Plans, Priest, Ready, Returned, Thus, Till, Uri'ah, Urijah
Dictionary of Bible Themes
2 Kings 16:1-20

     5366   king

2 Kings 16:7-18

     5305   empires

2 Kings 16:10-11

     5207   architecture
     5917   plans

2 Kings 16:10-13

     7471   temples, heathen

2 Kings 16:10-16

     5811   compromise
     7245   Judah, kingdom of

Library
That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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