July 15

2 Chronicles 28; 2 Kings 16-17 (biblegateway.com)

When Kings Turn Away: Ahaz’s Apostasy and the Fall of Israel

The chapters of 2 Chronicles 28 and 2 Kings 16–17 chronicle one of the darkest periods in the history of the divided kingdoms of Judah and Israel. King Ahaz’s reign in Judah is marked by spiritual apostasy, political alliances with foreign powers, and the abandonment of God’s covenant, which led to devastating consequences for his people. Meanwhile, Israel faces relentless threats and ultimately falls into exile due to persistent idolatry and failure to heed God’s warnings. These chapters reveal a sobering truth: turning away from God’s ways invites judgment, instability, and destruction. Yet, amid this grim narrative, God’s sovereignty remains unshaken, reminding us of His patience even in the face of national unfaithfulness.

2 Chronicles 28 and 2 Kings 16 - Ahaz’s Apostasy

Ahaz begins his reign over Judah at the age of twenty and reigns for sixteen years in Jerusalem (2 Chronicles 28:1; 2 Kings 16:1). Both accounts emphasize that Ahaz “did not do what was right in the eyes of the Lord his God” (2 Chronicles 28:1-2; 2 Kings 16:2). His unfaithfulness includes following the detestable practices of the northern kingdom of Israel, including child sacrifice (1), an abomination explicitly condemned in both books (2 Chronicles 28:2-4; 2 Kings 16:3-4).

Human sacrifice, especially linked to the Ammonite god Molech, was strongly condemned in the Law (see Leviticus 18:21; 20:2-5; Deuteronomy 12:31). This horrific practice took place primarily in the Hinnom Valley, located just south and west of Jerusalem. The site, later called Gehenna (from gei meaning “valley” and Hinnom), became notorious for its burning fires, which were originally used in these rituals and later for burning garbage. Over time, Gehenna came to symbolize hell (see Matt. 5:22).

Because of Ahaz’s sin, God allows Judah to be invaded and defeated by two enemy kings: Rezin king of Aram and Pekah king of Israel (2 Chronicles 28:5-6; 2 Kings 16:5). The northern kings wage war on Judah, capturing important cities such as Elath (2 Kings 16:6), and inflicting much suffering on the people, as many are killed or taken captive, including priests and soldiers. Here, Chronicles gives vivid details: Israel’s forces killed 120,000 men in Judah in one day, including notable figures like Maaseiah, the king’s son. They also took 200,000 captives (women and children), looting Judah extensively. This highlights how severely Judah was judged for Ahaz’s idolatry. (2 Chronicles 28:6-8).

A prophet named Oded confronts the northern kingdom for their harsh treatment of Judah, warning them not to further provoke God’s wrath. Some leaders in Israel, identified as men of Ephraim, repent and show mercy. They clothe, feed, and anoint the captives before escorting them back to Jericho. This act of mercy and repentance stands in stark contrast to Ahaz’s ongoing rebellion and underscores the power of prophetic intervention (2 Chronicles 28:9-15).

In both accounts, Ahaz seeks help from Tiglath-pileser III, king of Assyria. The narrative then reveals the depth of Ahaz’s apostasy: he sends envoys to request military aid and offers treasures from the temple and royal palace, essentially bribing Assyria to attack Syria (2 Chronicles 28:16-21; 2 Kings 16:7-10). Assyria complies, capturing Damascus and killing Rezin (2 Kings 16:9). While 2 Kings emphasizes the political maneuver, 2 Chronicles focuses more on the spiritual failure: Ahaz turned to Assyria “instead of the Lord,” and the alliance ultimately backfired. Rather than helping him, Assyria brought further trouble (2 Chronicles 28:20). This political move exposes a tragic lack of trust in God.

2 Kings offers detailed insight into Ahaz’s corruption of temple worship. After seeing an impressive altar in Damascus, Ahaz instructs the high priest Uriah to build a replica in Jerusalem, replacing the traditional altar of burnt offerings in the temple (2 Kings 16:10-16). Ahaz then personally offers sacrifices on the new altar, effectively displacing the Lord’s bronze altar. This episode, recorded only in Kings, highlights his willingness to adopt foreign religious practices, directly violating God’s commands regarding temple worship (Exodus 30:1-10).

Meanwhile, 2 Chronicles highlights Ahaz’s continued idolatry. Rather than humbling himself under God’s judgment, Ahaz became even more unfaithful. He sacrificed to the gods of Damascus, thinking they would help him. He shut the doors of the temple, stopping worship entirely, and built altars in every corner of Jerusalem and high places in every city of Judah (2 Chronicles 28:22-25). Chronicles portrays a picture of spiritual ruin where idolatry was not just tolerated but institutionalized.

Both accounts note that Ahaz died and was buried in Jerusalem. However, 2 Chronicles adds that he was not buried in the royal tombs, signifying dishonor. His son, Hezekiah, would succeed him and, as we later see, bring sweeping reforms. 2 Kings adds that the rest of his deeds were written in the Book of the Chronicles of the Kings of Judah (2 Chronicles 28:26-27; 2 Kings 16:19-20).

Theological Truths and Application

The reign of King Ahaz, told in both 2 Chronicles 28 and 2 Kings 16, is a sobering example of what happens when a leader turns his back on God. Ahaz didn’t just repeat the sins of Israel’s kings—he went further, embracing idol worship and even altering the temple itself to reflect foreign religions. His actions showed a deep rejection of God’s covenant.

God responded by allowing Judah to suffer defeat at the hands of several enemies. These weren’t just political losses; they were meant to wake Ahaz and the people up spiritually. And even in judgment, God showed mercy. He sent the prophet Oded to confront Israel’s army after they took captives from Judah, and leaders in Ephraim responded with unexpected compassion—clothing, feeding, and returning the captives home. It was a clear reminder that repentance and mercy were still possible.

But Ahaz didn’t turn back to God. In fact, he went the other way—leaning harder into rebellion and looking to Assyria for help instead of the Lord. Scripture says that “in his time of distress, he became even more unfaithful.” It’s a tragic picture of a heart that hardened instead of healed. Rather than leading his people toward renewal, Ahaz led them deeper into ruin.

These chapters reveal profound theological truths. God is patient, but He will not ignore covenant unfaithfulness forever. Persistent idolatry invites real consequences, often through the very alliances and systems we trust more than Him. Yet even in judgment, God offers mercy, as seen in the intervention through Oded and the kindness of the Israelite leaders. Another core truth is that religious syncretism—blending true worship with pagan influences—is abhorrent to God. Ahaz’s actions illustrate how compromise in worship erodes the spiritual foundation of a nation. God requires exclusive devotion, not cultural blending or human invention.

For us today, the challenge is to examine our hearts and our worship. Are we, like Ahaz, blending faith with worldly values or trusting human solutions over divine direction? Do we turn to political power, financial systems, or social alliances when under pressure, rather than seeking God’s wisdom in prayer and Scripture? The story of Ahaz warns us against resisting God’s discipline and relying on short-term fixes. It also reminds leaders in any capacity, whether in homes, churches, or communities, that spiritual compromise can have generational consequences. At the same time, the mercy shown in 2 Chronicles 28 challenges us to act with compassion even toward those facing judgment. When others suffer, even due to their own sin, we are called to embody God’s heart by offering restoration, not rejection.

2 Kings 17 - The Fall of the Northern Kingdom of Israel

Turning to 2 Kings 17, the focus shifts to the northern kingdom of Israel, where Hoshea reigns, but the nation continues in persistent sin. This chapter provides a detailed list of Israel’s idolatry and covenant violations, paralleling the judgment pronounced in 2 Chronicles 28 on Judah. Both nations suffer because they reject God’s laws, worship foreign gods, and ignore prophetic warnings.

The chapter opens with Hoshea, the last king of Israel, beginning his reign in the twelfth year of Ahaz, king of Judah (v. 1). He ruled for nine years in Samaria. Though he was evil in the sight of the Lord, he is described as less wicked than the kings before him (v. 2), possibly indicating less overt idolatry or cruelty. However, his failure to lead the nation back to God would still contribute to Israel’s downfall.

In 2 Kings 17:3, Shalmaneser V, king of Assyria, came against Hoshea. Initially, Hoshea submitted and paid tribute, but he later conspired against Assyria by sending messengers to So, king of Egypt, and ceased paying tribute (v. 4). This rebellion led to Hoshea’s arrest and imprisonment. Assyria responded decisively by invading the land and laying siege to Samaria for three years (v. 5). In the ninth year of Hoshea, Samaria was captured, and the Israelites were exiled to Assyria and placed in Halah, Habor, and the cities of the Medes (v. 6). This marked the official end of the northern kingdom of Israel in 722 BC, a major turning point in biblical history. (2)

Why Was Israel Exiled?

From verses 7-23, the author offers a divine interpretation of the fall. The exile happened because the people sinned against the Lord, who had brought them up out of Egypt (v. 7). Despite their redemption, they feared other gods and adopted the customs of the nations around them (v. 8), violating God’s explicit covenant and commandments given through Moses (Deut 6:13-15).

The Israelites engaged in secret idolatry, including building high places, setting up sacred pillars and Asherim (v. 9-10), and burning incense like the nations God had driven out (v. 11). Their sins were not only individual but systematic and widespread. God sent prophets to warn them repeatedly (v. 13), urging repentance and faithfulness to the covenant, but they refused to listen. Instead, they became stiff-necked, rejected His statutes, and followed worthless idols and abominable practices, and ultimately became worthless themselves (v. 14-17).

God’s judgment escalated: He removed Israel from His presence, leaving only the tribe of Judah (v. 18). Even Judah did not remain faithful, walking in the same sins (v. 19), which foreshadows their eventual exile to Babylon. Israel had walked in disobedience for generations, despite clear covenant warnings, and finally, God removed them from the land, “as He had said through all His servants the prophets” (v. 23). The exile was not arbitrary—it was just, foretold, and theologically grounded in God’s holiness and Israel’s rebellion.

The Assyrian Resettlement Policy

After Israel’s exile, Assyria repopulated Samaria with people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, a practice known from historical records as part of their imperial strategy (v. 24). These foreigners did not know the Lord, so He sent lions among them, which killed some (v. 25). In response, the Assyrian king sent a deported Israelite priest back to teach the people “the law of the god of the land” (v. 27-28). This resulted in a syncretistic religion. The settlers feared the Lord outwardly but continued worshiping their own gods (v. 29-33) (3). They built shrines and sacrificed to their deities alongside acknowledging Israel’s God, violating His exclusive claim to worship.

This hybrid religion would become foundational for the Samaritans, who were later despised by Jews for mixing truth with paganism. The text repeatedly emphasizes that they feared the Lord and served their own gods (v. 33), highlighting the contradiction and danger of half-hearted or divided worship.

Final Warning and Theological Insights

The closing verses serve as a theological commentary. These nations did not obey the Lord or follow His statutes, despite having the example and commands given to Israel’s ancestors (v. 34–37). They continued practicing their former ways while giving lip service to the Lord (v. 40–41). This is a sobering indictment of syncretism and a final warning to readers that true worship of the Lord requires exclusive devotion.

2 Kings 17 offers a sobering reflection on the fall of Israel and the reasons behind it. God’s judgment wasn’t impulsive; it came after centuries of prophetic warnings and patient grace. Yet the people persisted in rebellion, ignoring His commands and chasing after other gods. Their downfall reminds us that God’s covenant is not one-sided. He is faithful to bless, but He is also faithful to discipline, just as He promised. The chapter also exposes the danger of syncretism and trying to fear God while still clinging to cultural idols. The nations that settled in Samaria “feared the Lord” but continued serving their own gods, a contradiction that God does not accept. Leadership played a part too; Hoshea’s compromises, both political and spiritual, left the nation vulnerable.

This chapter speaks with striking clarity to our own time: Are we truly loyal to God, or just giving Him lip service while trusting in success, security, or personal freedom? God desires wholehearted devotion, not partial allegiance. Ignoring His grace may feel harmless in the moment, but over time, grace rejected turns into grace withdrawn. The fall of Israel stands as both a warning and a call to return.

Conclusion

The stories of Ahaz and the fall of Israel serve as stark reminders that leadership matters deeply and that faithfulness to God is foundational to a nation’s well-being. Ahaz’s compromise and rejection of God’s guidance only hastened Judah’s troubles, while Israel’s unrepentant idolatry sealed its fate in exile. These chapters call us to examine our own loyalties and whether we rely on God or on the “alliances” of our time. Though God’s judgment is real and often severe, it is also a call to repentance and restoration. His faithfulness endures, inviting us to return to Him before it’s too late.

Footnotes:

1. In 2 Chronicles 28:3, King Ahaz of Judah is condemned for making offerings in the Valley of the Son of Hinnom and causing his sons to “pass through the fire,” a phrase commonly associated with child sacrifice. This act represents one of the most disturbing forms of idolatry denounced in the Old Testament. The phrase appears in several biblical texts (e.g., 2 Kings 16:3; Jeremiah 7:31; Ezekiel 16:21) and is often linked with the worship of the god Molech. While some scholars have suggested that this expression could refer to a ritual of symbolic dedication or purification—such as passing between flames—most evidence, both biblical and archaeological, supports the conclusion that it refers to the literal burning of children as sacrificial offerings.

   
   

   Deuteronomy 12:31 makes this explicit, stating that the nations burned their sons and daughters in fire as sacrifices to their gods, a practice strictly forbidden in Israelite law. Further confirmation of this practice comes from archaeological discoveries, particularly in the region of ancient Carthage, a Phoenician colony, where tophets—special burial grounds—have been found containing urns filled with the charred remains of infants and animals. These findings strongly suggest ritual child sacrifice to deities such as Baal Hammon and Tanit, closely related to the Canaanite religious system that influenced Israel and Judah. Additionally, Assyrian economic texts from this period contain penalty clauses mentioning the burning of children as an offering to the moon god Sin, demonstrating that this gruesome practice was known and tolerated—even institutionalized—across parts of the ancient Near East.

   
   

   Ahaz’s participation in such rituals reflects a profound rejection of the covenant with Yahweh and a deep assimilation into pagan religious systems. By sacrificing his own sons, he not only violated divine law but also adopted one of the most abominable aspects of Canaanite and Mesopotamian culture. The Chronicler uses this act to underscore the depth of Ahaz’s apostasy and its devastating spiritual and national consequences. In doing so, the text presents child sacrifice not as a foreign atrocity alone, but as a tragic sign of how far Judah had strayed from its calling to be a holy nation set apart from its neighbors.

   
   

   Source: Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Ch 28:3.

   
   

2. 17:5-6. The fall of Samaria.

   Assyrian records describe the “ravaging” of Samaria around 724-721 BCE, a term that may have referred to the devastation of the broader region, not just the capital city. Archaeological evidence of destruction during this period has been uncovered at Shechem, an Israelite city, supporting the notion of widespread Assyrian campaign tactics. This aligns with the typical Assyrian military strategy: first laying waste to a territory to sever supply lines and weaken defenses, then besieging the now-isolated capital. Similar methods were later employed by Sennacherib and Nebuchadnezzar II during their campaigns against Jerusalem. The three-year siege of Samaria—despite the Assyrians’ reputation for superior siege warfare—indicates that the city was strongly fortified. Samaria ultimately fell in 722/721 BCE. While the Bible attributes its conquest to Shalmaneser V, Assyrian royal inscriptions credit his successor, Sargon II, with the victory. Sargon also claimed to have rebuilt the city following its capture.

   
   

   Source: Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Ki 17:5-6.

   
   

3. In 2 Kings 17:30-31, a list of foreign deities worshiped by the peoples relocated to Samaria is given, reflecting the diverse religious practices brought in by Assyrian resettlement policies. Some of these deities are known from historical sources, while others remain obscure.

   
   

   Succoth Benoth is not identified in known Mesopotamian texts. Some scholars suggest that “Benoth” may be related to Banitu, meaning “the creatress,” a title commonly applied to the goddess Ishtar. Nergal, more clearly identifiable, was a well-known Mesopotamian god associated with plague and the underworld, with his main cult center located at Cutha, northeast of Babylon. Ashima is attested in an inscription from Teima, an ancient Arabian city, and appears in some Aramaic personal names, though little is known about the deity itself.

   
   

   The Avvites are believed to have originated from the city of Awa (also called Ama in Akkadian and Amatu in eastern Babylonia). Their gods, Nibhaz and Tartak, have been linked by some scholars to the Elamite deities Ibnahaza and Dirtaq (or Dakdadra), though direct evidence is limited. Adrammelech likely represents Addir-Melek, with Addir meaning “mighty one”—a title applied to major deities such as Baal and Yahweh—and Melek meaning “king,” referring to divine kingship. Anammelech is thought to be a fusion of the Canaanite goddess Anat (or the male deity An) with the title Melek, possibly indicating a syncretistic deity connected to Athtar, a West Semitic god. Some scholars associate both Adrammelech and Anammelech with the worship of Molech, a controversial deity often linked with child sacrifice.

   
   

   Overall, the passage reflects the religious pluralism and syncretism that emerged in Samaria following its conquest and resettlement by the Assyrians. Many of these deities are poorly attested, highlighting the fragmentary nature of our knowledge of lesser-known Near Eastern religions.

   
   

   Source: Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 2 Ki 17:30-31.