His adoption of the Syrian gods, Hadad, Rimmon, and others, as objects of worship, no doubt preceded the destruction of Damascus by the Assyrians 2 Kings 16:9.

Israel - i. e. "Judah;" so in 2 Chronicles 28:27. Compare 2 Chronicles 28:19.

He sacrificed unto the gods of Damascus, which smote him - "This passage," says Mr. Hallet, "greatly surprised me; for the sacred historian himself is here represented as saying, The gods of Damascus had smitten Ahaz. But it is impossible to suppose that an inspired author could say this; for the Scripture everywhere represents the heathen idols as nothing and vanity, and as incapable of doing either good or hurt. All difficulty is avoided if we follow the old Hebrew copies, from which the Greek translation was made, Και ειπεν ὁ βασιλεις Αχαζ, εκζητησω τους Θεους Δαμασκου τους τυπτοντας με, And King Ahaz said, I Will Seek to the Gods of Damascus Which Have Smitten Me; and then it follows, both in Hebrew and Greek, He said moreover, Because the gods of the king of Syria help them; therefore will I sacrifice to them, that they may help me. Both the Syriac and Arabic give it a similar turn; and say that Ahaz sacrificed to the gods of Damascus, and said, Ye are my gods and my lords; you will I worship, and to you will I sacrifice."

For he sacrificed unto the gods of Damascus, which smote him,.... As he foolishly imagined, that they might do him no more hurt; as it is said of the Indians, that they worship the devil, that he may not hurt them; but that a king of Judah should do this is monstrous stupidity; rather therefore the meaning may be, that he worshipped the gods of those that smote him, those of the men or soldiers of Damascus (m) see 2 Chronicles 28:5 for the Spirit of God would never ascribe the smiting of him to idols, though he himself might:

and he said, because the gods of the kings of Syria help them; which looks as if this was before Damascus was taken by the king of Assyria, and when Rezin king of Syria prevailed over Ahaz:

therefore will I sacrifice to them, that they may help me; against the Edomites and Philistines; wherefore rather to this, his idolatry, respect is had in 2 Chronicles 28:22,

but they were the ruin of him, and of all Israel; the worship of them was the cause of all the calamities that came upon that part of Israel of which he was king.

(m) So Junius & Tremellius, Piscator.

He sacrificed to the gods of Damascus, which smote him, saying, i.e., thinking, The gods of the kings of Aram which helped them, to them will I sacrifice, and they will help me. כּי serves to introduce the saying, and both הם and להם are rhetorical. Berth. incorrectly translates the participle המּכּים by the pluperfect: who had smitten him. It was not after the Syrians had smitten him that Ahaz sought to gain by sacrifice the help of their gods, but while the Syrians were inflicting defeats upon him; not after the conclusion of the Syrian war, but during its course. The ungrammatical translation of the participle by the pluperfect arises from the view that the contents of our verse, the statement that Ahaz sacrificed to the Syrian gods, is an unhistorical misinterpretation of the statement in 2 Kings 16:10., about the altar which Ahaz saw when he went to meet the Assyrian king in Damascus, and a copy of which he caused to be made in Jerusalem, and set up in the temple court, in the place of the copper altar of burnt-offering. But we have already rejected that view as unfounded, in the exposition of 2 Kings 16:10. Since Ahaz had cast and erected statues to the Baals, and even sacrificed his son to Moloch, he naturally would not scruple to sacrifice to the Assyrian gods to secure their help. But they (these gods) brought ruin to him and to all Israel. לכל־ישׂ is in the accusative, and co-ordinate with the suffix in הכשׁילו.

For he sacrificed unto the gods of Damascus, which {o} smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may {p} help me. But they were the ruin of him, and of all Israel.

(o) As he falsely supposed.

(p) Thus the wicked measure God's favour by prosperity and adversity: for if idolaters prosper, they make their idols gods, not considering that God often punishes them whom he loves and gives his enemies good success for a time whom afterward he will destroy.

Damascus: Heb. Darmesek

28:1-27 The wicked reign of Ahaz in Judah. - Israel gained this victory because God was wroth with Judah, and made them the rod of his indignation. He reminds them of their own sins. It ill becomes sinners to be cruel. Could they hope for the mercy of God, if they neither showed mercy nor justice to their brethren? Let it be remembered, that every man is our neighbour, our brother, our fellow man, if not our fellow Christian. And no man who is acquainted with the word of God, need fear to maintain that slavery is against the law of love and the gospel of grace. Who can hold his brother in bondage, without breaking the rule of doing to others as he would they should do unto him? But when sinners are left to their own heart's lusts, they grow more desperate in wickedness. God commands them to release the prisoners, and they obeyed. The Lord brought Judah low. Those who will not humble themselves under the word of God, will justly be humbled by his judgments. It is often found, that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. This is that king Ahaz! that wretched man! Those are wicked and vile indeed, that are made worse by their afflictions, instead of being made better by them; who, in their distress, trespass yet more, and have their hearts more fully set in them to do evil. But no marvel that men's affections and devotions are misplaced, when they mistake the author of their trouble and of their help. The progress of wickedness and misery is often rapid; and it is awful to reflect upon a sinner's being driven away in his wickedness into the eternal world.