2 Chronicles 28 23

2 Chronicles 28:23 kjv

For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

2 Chronicles 28:23 nkjv

For he sacrificed to the gods of Damascus which had defeated him, saying, "Because the gods of the kings of Syria help them, I will sacrifice to them that they may help me." But they were the ruin of him and of all Israel.

2 Chronicles 28:23 niv

He offered sacrifices to the gods of Damascus, who had defeated him; for he thought, "Since the gods of the kings of Aram have helped them, I will sacrifice to them so they will help me." But they were his downfall and the downfall of all Israel.

2 Chronicles 28:23 esv

For he sacrificed to the gods of Damascus that had defeated him and said, "Because the gods of the kings of Syria helped them, I will sacrifice to them that they may help me." But they were the ruin of him and of all Israel.

2 Chronicles 28:23 nlt

He offered sacrifices to the gods of Damascus who had defeated him, for he said, "Since these gods helped the kings of Aram, they will help me, too, if I sacrifice to them." But instead, they led to his ruin and the ruin of all Judah.

2 Chronicles 28 verses

2 Chronicles 28 23 Meaning

This verse describes King Ahaz of Judah's extreme act of idolatry following his defeat by the Syrians. He foolishly sacrificed to the very gods of Damascus, the gods of those who had smitten him. His perverse reasoning was that since these foreign gods apparently helped the kings of Syria, they might also help him. However, the Bible explicitly states that these false gods, far from bringing him aid, became the direct cause of further ruin for Ahaz himself and for the entire nation of Israel.

2 Chronicles 28 23 Context

The twenty-eighth chapter of 2 Chronicles details the wicked reign of King Ahaz of Judah. He is described as not doing "what was right in the eyes of the Lord, as his father David had done," and instead followed the ways of the kings of Israel, even making molten images for the Baals and sacrificing his own sons in fire (2 Chron 28:1-4). As a consequence of his severe apostasy, the Lord delivered him into the hands of the king of Syria and the king of Israel, who inflicted devastating defeats on Judah, killing many and carrying away captives (2 Chron 28:5-8). Judah also suffered defeats from the Edomites and Philistines (2 Chron 28:17-18). Faced with overwhelming pressure, instead of turning to the Lord, Ahaz sent for help from Tiglath-pileser, king of Assyria (2 Chron 28:16). Ahaz visited Tiglath-pileser in Damascus and, upon seeing the Syrian altar there, ordered a replica to be built in Jerusalem and used for his sacrifices, effectively replacing the Lord's altar in the Temple. Verse 23 provides Ahaz's distorted rationale for this unprecedented act of overt pagan worship, deeply entrenching idolatry into the kingdom of Judah. This highlights the climax of Ahaz's spiritual decline, a self-defeating and profoundly illogical act of spiritual blindness and apostasy.

2 Chronicles 28 23 Word Analysis

• For he sacrificed: וַיִּזְבַּ֤ח (vai-yiz-bakh). This Hebrew verb is the Qal imperfect consecutive form of זָבַח (zabach), meaning "to sacrifice, slaughter." It implies a direct, deliberate act of worship. This was not a passive acceptance of idolatry, but an active, personal offering by Ahaz, demonstrating his full commitment to this false worship.
• to the gods of Damascus: לֵאלֹהֵ֥י דַרְמֶ֖שֶׂק (lê-’ĕ-lō-hê dar-me-šeq).
  • אֱלֹהֵי (elōhê) is the plural construct form of אֱלֹהִים (elohim), "gods" or "deities of." It signifies the specific, regional deities believed to govern Damascus and Aram (Syria), such as Hadad, the storm god, or Rimmon. Ahaz recognized these as distinct, potent forces, reflecting a common ancient Near Eastern polytheistic belief that each nation had its own powerful gods whose favor determined its success in battle.
• which smote him: הַמַּכִּ֣ים אֹתֹ֑ו (ham-mak-kîm ’o-tô).
  • הַמַּכִּ֣ים (hammakkîm) is a Hiphil participle, plural, meaning "those who were striking him" or "who smote him." The Hiphil stem indicates causing an action. This phrase directly points to the extreme irony and profound illogic of Ahaz's action. The very forces (through their armies) that YHWH had allowed to inflict devastating defeat upon Ahaz (2 Chron 28:5), Ahaz now attributed to the strength of their gods. Worshiping the 'gods' responsible for his recent downfall showcases profound spiritual blindness and perversity.
• saying: וַיֹּ֙אמֶר֙ (wa-yō-mer). The Qal imperfect consecutive form of אָמַר (amar), "to say," introducing Ahaz's thought process and justification for his actions.
• Because the gods of the kings of Syria help them: כִּֽי־אֱלֹהֵ֤י מַלְכֵי֙ אֲרָ֔ם הֵ֣ם מַעֲזִרִ֣ים אֹתָ֔ם (kî-’ĕ-lō-hê mal-ḵê ’ă-rām hēm ma-‘az-i-rîm ’o-tām).
  • אֱלֹהֵי (elōhê) "gods of."
  • אֲרָ֔ם (’Arām) is the Hebrew name for Aram or Syria.
  • מַעֲזִרִ֣ים (ma'azirim) is a Hiphil participle, plural, from עָזַר (azar), "to help, assist." Ahaz’s reasoning reveals a transactional and pragmatic pagan theology. He equated military success directly with the power and effectiveness of the nation's gods. He entirely missed the spiritual truth that YHWH was sovereignly using Syria as an instrument of judgment against him due to his unfaithfulness.
• therefore will I sacrifice to them, that they may help me: לָהֶ֣ם אֲזַבֵּ֔חַ וְיַעַזְרֻ֖נִי (lā-hem ’ă-zab-bê-aḥ wə-ya-‘az-rū-nî).
  • אֲזַבֵּ֔חַ ('azabbeach) is Qal imperfect, 1st person singular, "I will sacrifice."
  • וְיַעַזְרֻ֖נִי (veya'azruni) is Hiphil imperfect, 3rd person plural with 1st person singular suffix, "and they may help me." This indicates Ahaz's self-serving, manipulative intent. He believes he can appease or enlist the favor of these deities through sacrifice, to achieve his own desired outcome (deliverance from enemies and success). This stands in stark contrast to true worship of YHWH, which is based on covenant, faith, and obedience, not manipulation.
• But they were the ruin of him: וְהֵם־הָיוּ֩ לְהַכְשִׁ֨ילֹו (wə-hēm hā-yū lə-haḵ-šî-lōw).
  • וְהֵם־הָיוּ (wehem hayu) "and they were," emphasizing the active role of these "gods" in Ahaz's downfall.
  • לְהַכְשִׁ֨ילֹו (le-hakshilo) is a Hiphil infinitive construct, meaning "to cause to stumble," "to ruin," "to cause to fall." This word actively imputes destruction, showing that these idols did not merely fail to help but actively led to ruin. It signifies their true effect as agents of God's judgment against Ahaz's folly. This demonstrates the futility and destructive nature of idolatry.
• and of all Israel: וּלְכָל־יִשְׂרָאֵֽל (ū-lə-ḵāl yiś-rā-’ēl). This phrase underscores the far-reaching negative impact of Ahaz's apostasy. The spiritual compromise and idolatry of a leader did not merely affect him but brought about severe judgment and destruction upon the entire nation, emphasizing the corporate responsibility and consequences of leadership decisions.

2 Chronicles 28 23 Bonus Section

• Ahaz's actions in 2 Chronicles 28 are paralleled and expanded upon in 2 Kings 16, providing more details about his removal of features from the Temple of the Lord and the erection of the foreign altar. Both accounts underscore his extreme impiety.
• The phrase "which smote him" serves as a severe polemic against polytheistic thinking. It actively refutes the notion that pagan gods have independent power, showing the supreme folly of worshipping deities believed to be responsible for one's current woes. The biblical author is making it clear that such "gods" are powerless save to confirm the judgment of the one true God upon His disobedient people.
• This narrative is a stark premonition of Judah's eventual exile. Ahaz's actions represent a deep spiral into the very sins that would eventually lead to Jerusalem's destruction and the deportation of its people. His spiritual failure at the highest level of leadership set a destructive precedent for the nation.
• The turning to foreign gods for "help" rather than repenting and seeking YHWH (as King Jehoshaphat, for instance, had done in 2 Chron 20) demonstrates Ahaz's complete failure to grasp God's covenantal faithfulness and His willingness to save.

2 Chronicles 28 23 Commentary

2 Chronicles 28:23 presents a powerful and tragic illustration of King Ahaz's utter spiritual blindness and deliberate apostasy. Having been delivered by the Lord into the hands of the very nations whose gods he now embraced, Ahaz displayed a profound perversion of logic and a deep-seated rebellion against YHWH. He saw Syria's temporary military successes and concluded, based on a pagan understanding of deity, that their gods must be potent. He completely ignored the preceding biblical narrative which stated explicitly that it was the LORD who had delivered Judah into the hand of Syria because of Ahaz's wickedness (2 Chron 28:5).

This verse highlights several critical truths. Firstly, it exposes the inherent illogic and self-deception of idolatry. Ahaz worshiped the "gods" who had, from a human perspective, facilitated his defeat. He sought "help" from the very source of his hurt. This reveals the futility and irrationality of trusting in anything other than the true God. Secondly, it demonstrates the transactional and manipulative nature of pagan worship, contrasting it with the covenant relationship YHWH sought with His people. Ahaz viewed gods as powers to be appeased or coerced for personal gain, rather than acknowledging the sovereign Creator worthy of humble, obedient worship. Thirdly, the verse unequivocally states the disastrous consequence: these "gods" became his ruin and the ruin of all Israel. Idolatry does not bring the desired success; instead, it ultimately brings destruction because it defies the true and living God, leading to His judgment. A leader's unfaithfulness has far-reaching national consequences.

Practical Examples:

• Misinterpreting Hardship: Just as Ahaz misinterpreted his defeat, individuals today might view difficulties (e.g., job loss, illness) as evidence that God is absent or that other solutions (e.g., questionable financial schemes, occult practices) are more effective than faithful adherence to God's Word.
• Syncretism for Success: Some might adopt worldly practices or ethical compromises (the "gods" of pragmatism, ambition, or material success) in the belief that these will bring them worldly success, even if it means neglecting or compromising Christian principles. Like Ahaz, they may find these practices lead to deeper trouble, not true blessing.
• Following Apparent Worldly Winners: Being tempted to adopt philosophies, practices, or values of those who seem to be succeeding in the world, even if those values are antithetical to biblical principles. Ahaz adopted the religious practices of his victorious foes, hoping to mirror their success.