2 Chronicles 28:3
Moreover, Ahaz burned incense in the Valley of Hinnom and sacrificed his sons in the fire, according to the abominations of the nations that the LORD had driven out before the Israelites.
Ahaz
Ahaz was the king of Judah, and his reign is marked by significant apostasy and idolatry. His name in Hebrew, "אָחָז" (Achaz), means "he has grasped" or "he has held." This is ironic, as Ahaz grasped onto the practices of the pagan nations rather than holding onto the covenant with God. His leadership is a cautionary tale of how a leader's spiritual decline can lead a nation away from God.

burned incense
The act of burning incense was originally a part of the worship practices ordained by God for the tabernacle and temple, symbolizing prayers ascending to heaven. However, Ahaz's use of incense here is in a pagan context, indicating a perversion of true worship. The Hebrew word "קָטַר" (qatar) means to burn or offer incense, and its misuse here highlights the corruption of sacred practices.

Valley of Hinnom
This valley, known in Hebrew as "גֵּי־הִנֹּם" (Ge-Hinnom), was located south of Jerusalem. It became infamous as a site for idolatrous practices, including child sacrifice. Historically, it was associated with the worship of the Canaanite god Molech. The valley later became a symbol of judgment and hell (Gehenna) in Jewish thought, illustrating the severe consequences of turning away from God.

sacrificed his sons in the fire
This phrase describes the horrific practice of child sacrifice, which was strictly forbidden by God (Leviticus 18:21). The Hebrew word "שָׂרַף" (saraph) means to burn or consume with fire. This act was one of the "abominations" that led to the Canaanites' expulsion from the land. Ahaz's participation in such practices shows the depth of his rebellion against God.

according to the abominations
The term "abominations" (Hebrew "תּוֹעֵבָה," to'evah) refers to practices that are detestable and repugnant to God. These were not just cultural differences but actions that violated the moral and spiritual order established by God. The use of this term underscores the severity of Ahaz's sins and the spiritual degradation of Judah under his rule.

of the nations
The "nations" here refer to the Canaanite peoples whom God had driven out before Israel. These nations were known for their idolatrous and immoral practices, which God had explicitly warned Israel not to imitate (Deuteronomy 18:9-12). Ahaz's actions represent a tragic return to these forbidden practices, showing a complete disregard for God's commands.

that the LORD had driven out
This phrase emphasizes God's past actions in purging the land of its former inhabitants due to their wickedness. The Hebrew word "יָרַשׁ" (yarash) means to dispossess or drive out. It serves as a reminder of God's holiness and justice, as well as His desire for His people to remain separate from the corrupting influences of surrounding nations.

before the Israelites
The Israelites were chosen by God to be a holy nation, set apart for His purposes. The phrase "before the Israelites" indicates the historical context of God's deliverance and the covenant relationship He established with them. Ahaz's actions are a direct violation of this covenant, highlighting the tension between God's faithfulness and human unfaithfulness.

Persons / Places / Events
1. Ahaz
King of Judah who reigned during a time of spiritual decline. He is noted for his idolatrous practices and departure from the ways of the LORD.

2. Valley of Ben Hinnom
A location near Jerusalem associated with idolatrous practices, including child sacrifice. It later became synonymous with Gehenna, a term used for hell in the New Testament.

3. Sacrificed his sons
A reference to the horrific practice of child sacrifice, which was strictly forbidden by God and considered an abomination.

4. Abominations of the nations
Refers to the detestable practices of the Canaanite nations, which included idolatry and child sacrifice, that God had commanded Israel to avoid.

5. The LORD
The covenant name of God, who had driven out the Canaanite nations before Israel as a judgment against their wickedness.
Teaching Points
The Danger of Idolatry
Ahaz's actions serve as a stark reminder of the spiritual and moral decline that results from turning away from God. Idolatry leads to destructive behaviors and practices that are abhorrent to God.

The Influence of Culture
Ahaz's adoption of pagan practices illustrates the powerful influence of surrounding cultures. Believers must remain vigilant and grounded in Scripture to resist conforming to worldly standards.

The Sanctity of Life
The practice of child sacrifice highlights the value God places on human life. Christians are called to uphold the sanctity of life in all its forms, advocating for the vulnerable and voiceless.

God's Righteous Judgment
The text underscores God's judgment against the nations for their abominations. It serves as a warning that God will not tolerate sin indefinitely.

Repentance and Restoration
While Ahaz's account is one of failure, it points to the need for repentance and the hope of restoration through turning back to God.
Bible Study Questions
1. What can we learn from Ahaz's reign about the consequences of turning away from God?

2. How does the Valley of Ben Hinnom serve as a symbol of judgment and redemption in both the Old and New Testaments?

3. In what ways can modern believers guard against the influence of secular culture in their spiritual lives?

4. How does the practice of child sacrifice in ancient times relate to contemporary issues of life and morality?

5. What steps can we take to ensure that our worship and devotion remain pure and aligned with God's commands?
Connections to Other Scriptures
Leviticus 18:21
This verse explicitly forbids the practice of child sacrifice to Molech, highlighting the gravity of Ahaz's sin.

Deuteronomy 12:31
Warns Israel not to adopt the detestable practices of the nations, including child sacrifice, which Ahaz tragically embraced.

Jeremiah 7:31
Condemns the practice of child sacrifice in the Valley of Ben Hinnom, emphasizing that such acts were never commanded by God.

2 Kings 16:3
Provides a parallel account of Ahaz's reign and his idolatrous practices, reinforcing the account in 2 Chronicles.
Spiritual ReboundW. Clarkson 2 Chronicles 28:1-4
This is that King AhazT. Whitelaw 2 Chronicles 28:1-27
People
Ahaz, Amasa, Aram, Azariah, Azrikam, Ben, Berechiah, David, Edomites, Elkanah, Hadlai, Hezekiah, Israelites, Jehizkiah, Jehohanan, Johanan, Maaseiah, Meshillemoth, Oded, Pekah, Remaliah, Shallum, Tilgathpilneser, Timnah, Zichri
Places
Aijalon, Assyria, Beth-shemesh, Damascus, Gederoth, Gimzo, Jericho, Jerusalem, Negeb, Samaria, Shephelah, Soco, Syria, Timnah, Valley of Hinnom
Topics
Abominable, Abominations, Ben, Ben-hinnom, Burned, Burneth, Burnt, Cast, Copying, Detestable, Disgusting, Dispossessed, Driven, Drove, Fire, Heathen, Hinnom, Incense, Israelites, Moreover, Nations, Offered, Offering, Offerings, Perfume, Practices, Presence, Sacrificed, Sacrifices, Sons, Valley
Dictionary of Bible Themes
2 Chronicles 28:3

     4290   valleys
     5061   sanctity of life
     5688   firstborn
     7332   child sacrifice
     9511   hell, place of punishment

2 Chronicles 28:1-4

     7241   Jerusalem, significance
     8747   false gods

2 Chronicles 28:1-27

     5366   king

2 Chronicles 28:2-4

     8829   superstition

Library
Costly and Fatal Help
'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 CHRON. xxviii. 23. Ahaz came to the throne when a youth of twenty. From the beginning he reversed the policy of his father, and threw himself into the arms of the heathen party. In a comparatively short reign of sixteen years he stamped out the worship of God, and
Alexander Maclaren—Expositions of Holy Scripture

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 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

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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