2. Könige 16:15

He also commanded that the daily morning and evening sacrifice, and the special offerings of the king and the people, should be presented upon the new altar, and thereby put a stop to the use of the Solomonian altar, "about which he would consider." The Chethb ויצוּהוּ is not to be altered; the pron. suff. stands before the noun, as is frequently the case in the more diffuse popular speech. The new altar is called "the great altar," probably because it was somewhat larger than that of Solomon. הקטר: used for the burning of the sacrifices. הערב מנחת is not merely the meat-offering offered in the evening, but the whole of the evening sacrifice, consisting of a burnt-offering and a meat-offering, as in Kg1 18:29, Kg1 18:36. לבקּר יהיה־לי, the brazen altar "will be to me for deliberation," i.e., I will reflect upon it, and then make further arrangements. On בּקּר in this sense see Pro 20:25. In the opinion of Ahaz, the altar which had been built after the model of that of Damascus was not to be an idolatrous altar, but an altar of Jehovah. The reason for this arbitrary removal of the altar of Solomon, which had been sanctified by the Lord Himself at the dedication of the temple by fire from heaven, was, in all probability, chiefly that the Damascene altar pleased Ahaz better; and the innovation was a sin against Jehovah, inasmuch as God Himself had prescribed the form for His sanctuary (cf. Exo 25:40; Exo 26:30; Ch1 28:19), so that any altar planned by man and built according to a heathen model was practically the same as an idolatrous altar. - The account of this altar is omitted from the Chronicles; but in v. 23 we have this statement instead: "Ahaz offered sacrifice to the gods of Damascus, who smote him, saying, The gods of the kings of Aram helped them; I will sacrific…

This chapter is wholly taken up with the reign of Ahaz; and we have quite enough of it, unless it were better. He had a good father, and a better son, and yet was himself one of the worst of the kings of Judah. I. He was a notorious idolater (Kg2 16:1-4). II. With the treasures of the temple, as well as his own, he hired the king of Assyria to invade Syria and Israel (Kg2 16:5-9). III. He took pattern from an idol's altar which he saw at Damascus for a new altar in God's temple (Kg2 16:10-16). IV. He abused and embezzled the furniture of the temple (Kg2 16:17, Kg2 16:18). And so his story ends (Kg2 16:19, Kg2 16:20).

16:15-16 Ahaz ordered that standard daily sacrifices (Num 28:1-8) as well as the individual offerings of the king and people would be made on the new altar. Ahaz then restricted the bronze altar to his personal use (literally for seeking/inquiry), probably to use it for pagan divination. This demand displayed a callous insolence against the Lord and his worship. Uriah the priest complied with Ahaz’s demands (2 Kgs 16:10-11, 16), rather than resisting the king.