If we compare the narrative in our chapter with the parallel in the
Second Book of Kings, we get a very vivid picture of the strange
medley of idolatries which they introduced. Amongst Ahaz's new gods
are, for instance, the golden calves of Israel and the ferocious
Moloch of Ammon, to whom he sacrificed, passing through the fire at
least one of his own children. The ancient sacred places of the
Canaanites, on every high hill and beneath every conspicuous tree,
again smoked with incense to half-forgotten local deities. In every
open space in Jerusalem he planted a brand-new altar with a brand-new
worship attendant upon it. In the Temple, he brushed aside the altar
that Solomon had made and put up a new one, copied from one which he
had seen at Damascus. The importation of the Damascene altar, I
suppose, meant, as our text tells us, the importation of the Damascene
gods along with it.

Side by side with that multiplication of false deities went the almost
entire neglect of the worship of Jehovah, until at last, as his reign
advanced and he floundered deeper into his troubles, the Temple was
spoiled, everything in it that could be laid hands upon was sent to
the melting-pot, to pay the Assyrian tribute; and then the doors were
shut, the lamps extinguished, the fire quenched on the cold altars,
and the silent Temple left to the bats and--_the Shekinah_; for
God still abode in the deserted house.

Further, side by side with this appealing all round the horizon to
whatsoever obscene and foul shape seemed to promise some help, there
went the foolish appeal to the northern invaders to come and aid him,
which they did, to his destruction. His whole career is that of a
godless and desperate man who will grasp at anything that offers
deliverance, and will worship any god or devil who will extricate him