2Ch 28:22 | KingComments | STEP | The request of Ahaz to the kings of Assyria to help him ( ) has a counterproductive effect ( ). The king of Assyria does come to Ahaz, but that is not to help him. On the contrary, he puts Ahaz in a tight corner. He is a new enemy of Ahaz, the umpteenth. Ahaz empties the house of the LORD, his own house and the houses of the rich princes, to get the king of Assyria on his side ( ). It is all in vain. He remains alone in his misery with all the enemies that make his life very difficult. It also has no effect on its relationship with the LORD. His need does not drive him to the LORD. He continues with his unfaithfulness to Him ( ). In his folly he even resorts to the gods of Damascus and sacrifices to them ( ). He simply replaces the God of Israel with the idols of Syria. The Holy Spirit mentions the foolish reasoning he follows. He argues that the gods of the kings of Syria help them to victory. That is why he also wants to secure their support by sacrificing to them. To bring these sacrifices Ahaz even copied the altar of Damascus ( ). That far a man can deviate from God. And Ahaz is not alone in his deviation from God. All Israel follows him in this. Someone who deviates from God, and certainly if it is someone who has a leading position in God’s people, never goes that way alone. We can also think of parents in relation to their children. Ahaz is a warning example for all who lead, in whatever context. Ahaz is completely in the power of the devil. This is the case with people, especially religious people, who do not allow themselves to be corrected in any way by God, not by His Word and not by dramatic events. Like Ahaz, they run on the road to and of destruction. Nothing can slow them down. Through their, what they call, traumatic experiences with God, they have turned their back to Him. Everything that reminds them of Him is removed from their lives and surroundings. Instead, they seek for alternative ways of believing. Everything is good, as long as it is not the God of the Bible. This is the way Ahaz works. Ahaz is totally finished with God. He gathers the objects of the house of God with which He is served, and cuts them into pieces ( ). Away with it. It must also be made impossible for others to enter God’s house. So, close those doors. Not that he has finished with religion, but he does decide for himself how he experiences it. It must be possible to express your religious emotions wherever you need it. Therefore he “made altars for himself in every corner of Jerusalem”. Away with the narrow-mindedness of the LORD. What he does in Jerusalem, he does in every city in Judah ( ). Everyone must be able to “burn incense to other gods”. That is also open-minded. He is not interested in God’s judgment on this matter. However, the Spirit makes the death bell to ring: he “provoked the LORD, the God of his fathers, to anger”. With these serious words the chronicler concludes his description of the life of Ahaz, a life in which he has been unable to discover anything positive.

‏ 2 Chronicles 28:22

Further Unfaithfulness of Ahaz

The request of Ahaz to the kings of Assyria to help him (2Chr 28:16) has a counterproductive effect (2Chr 28:20). The king of Assyria does come to Ahaz, but that is not to help him. On the contrary, he puts Ahaz in a tight corner. He is a new enemy of Ahaz, the umpteenth. Ahaz empties the house of the LORD, his own house and the houses of the rich princes, to get the king of Assyria on his side (2Chr 28:21). It is all in vain. He remains alone in his misery with all the enemies that make his life very difficult.

It also has no effect on its relationship with the LORD. His need does not drive him to the LORD. He continues with his unfaithfulness to Him (2Chr 28:22). In his folly he even resorts to the gods of Damascus and sacrifices to them (2Chr 28:23). He simply replaces the God of Israel with the idols of Syria.

The Holy Spirit mentions the foolish reasoning he follows. He argues that the gods of the kings of Syria help them to victory. That is why he also wants to secure their support by sacrificing to them. To bring these sacrifices Ahaz even copied the altar of Damascus (2Kgs 16:10-13). That far a man can deviate from God.

And Ahaz is not alone in his deviation from God. All Israel follows him in this. Someone who deviates from God, and certainly if it is someone who has a leading position in God’s people, never goes that way alone. We can also think of parents in relation to their children. Ahaz is a warning example for all who lead, in whatever context.

Ahaz is completely in the power of the devil. This is the case with people, especially religious people, who do not allow themselves to be corrected in any way by God, not by His Word and not by dramatic events. Like Ahaz, they run on the road to and of destruction. Nothing can slow them down. Through their, what they call, traumatic experiences with God, they have turned their back to Him. Everything that reminds them of Him is removed from their lives and surroundings. Instead, they seek for alternative ways of believing. Everything is good, as long as it is not the God of the Bible. This is the way Ahaz works.

Ahaz is totally finished with God. He gathers the objects of the house of God with which He is served, and cuts them into pieces (2Chr 28:24). Away with it. It must also be made impossible for others to enter God’s house. So, close those doors. Not that he has finished with religion, but he does decide for himself how he experiences it. It must be possible to express your religious emotions wherever you need it. Therefore he “made altars for himself in every corner of Jerusalem”. Away with the narrow-mindedness of the LORD.

What he does in Jerusalem, he does in every city in Judah (2Chr 28:25). Everyone must be able to “burn incense to other gods”. That is also open-minded. He is not interested in God’s judgment on this matter. However, the Spirit makes the death bell to ring: he “provoked the LORD, the God of his fathers, to anger”. With these serious words the chronicler concludes his description of the life of Ahaz, a life in which he has been unable to discover anything positive.