This chapter is organized chiastically: Centering on Ahaz's interest in the altar of Damascus, the narrator highlights the typology of this passage, contrasted the images of Solomon and Jeroboam at altars in the First Book of Kings, to Ahaz standing before the altar, a replica of that in Damascus, becoming 'another Jeroboam', setting up an alternative worship to that of Solomon's temple, so Judah repeats the sin of Israel and would suitably be doomed at the end. Ahaz is judged more severely than any king of Judah other than Manasseh, as he followed the ways of Israel's kings rather than David's. Ahaziah of Judah did the same, but with the "excuse" of being part of Ahab's family, whereas no excuse is given for Ahaz. Going further that imitating Israel's alternative worship, Ahaz revived the customs of the Canaanite nations that Israel had originally displaced causing 'idolatrous shrines sprinkled throughout the land'. Meanwhile, the kingdoms Israel and Aram, in alliance against Assyria, attacked Ahaz from the north, and Rezin of Syria took a town of Judah, 'driving the inhabitants into a mini-exile'. Not turning to YHWH, Ahaz turned to Tiglath-Pileser III for help and declared himself as the "servant and son" of the Assyrian king. The Assyrians ransacked Damascus and drove the Arameans into exile. Thus, both Israel and Judah were pressured into 'compromising alliances with Gentiles': Israel allied with Aram, 'its traditional enemy', while Judah allied with Assyria, bringing the image of "the sons of God 'marrying' the daughters of men", and then "a flood" of Gentiles swept 'both Judah and Israel into exile'.
The introductory regnal account of Ahaz emphasizes on his wickedness, that despite his encounters with the prophetIsaiah, he acted like the kings of Israel, failed to follow David's example. The evidence is that the "abominable" worship practices of the Canaanites including "passing his son through fire", tying to the practices of Jeroboam and Manasseh. Facing the attack of the Syro-Ephraimitic forces, Ahaz didn't accept the advice of Isaiah to seek YHWH's protection, but appealed to Tiglath-Pileser, who didn't need Ahaz's invitation to attack Aram. Ahaz's approach made Israel obligated to the Assyrians, whereas Tiglath-Pileser didn't feel the same way and even imposed further tribute on Ahaz for the rescue.
Verse 1
Cross references:
"In the 17th year of Pekah": According to Thiele's chronology, Ahaz became co-regent with his father, Jotham, in the kingdom of Judah, in September735 BCE and became a sole king between September 732 BCE and September 731 BCE, overlapping Pekah's 20th year, and Jotham's 20th year.
Verse 2
"Reigned 16 years": according to Thiele's chronology, Ahaz became co-regent in September 735 BCE, then as sole king for 16 years between September 732 BCE and September 731 BCE until he died a few weeks before Nisan 715 BCE.
Verse 5
Cross reference:
The Syro-Ephraimitic army could not afford to lay prolonged siege of Jerusalem while Aram's border was open to Assyrians' assault. That was foreseen by Isaiah when giving his advice to Ahaz.
Ahaz paganizes the Temple (16:10–20)
This section focuses on the new altar that Ahaz made following the design of the one he saw in Damascus, when he went there to meet to Tiglath-pileser who had set up his headquarters in that city. The new altar took the spot of the bronze one commissioned by Solomon, which is shifted to the north side of the new one, and took over its functions for regular offerings. The heavy bronze instruments that were installed by Solomon in the temple court and other structures in the temple were changed by Ahaz 'because of the king of Assyria". The altars on the roof of Ahaz's upper chamber were later destroyed by king Josiah (.
Archaeology
Ahaz
son of] Ahaz king of Judah".
Tiglath-Pileser III
Many inscriptions from the reign of Tiglath-Pileser III, the king of Assyria, have been found, most of them from his ancient palace in Nimrud, ancient Kalhu, including: Annals ; Summary Inscriptions ; and Miscellaneous Texts.
Rezin
The account of Rezin is found among Tiglath-Pileser's inscriptions, particularly those related to a three-year Assyrian campaign in the Levant from 734-732 BCE, as in the following quote: This is comparable to the account in the 2 Kings 16:9:
