Topical Studies
What the Bible says about
The High Places
(From Forerunner Commentary)
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Leviticus 26:30
As God promised, Israel's and Judah's pagan high places were destroyed long ago. Their gods have essentially passed into history, although remnants of their cult still live in holidays like Christmas (which honors Baal, the sun god) and Easter (an Anglicized name for Ishtar/Ashera/Ashtoreth/Astarte). Thus the high places might appear to border on the irrelevant for us today, except that the apostle Paul instructs us that "these things happened to [ancient Israel] as examples, and they were written for our admonition, upon whom the ends of the ages have come" (I Corinthians 10:11; emphasis ours throughout). Though we will probably never be tempted to burn incense to a pagan god on top of a hill, the high places of old still contain instructions and warnings for us in these end times. The critical point of the high places is that they facilitated idolatry; they were instruments by which Israel was led away from God. They introduced a belief system and a perspective of life contrary to the abundant life God intended for His people. Statistically, whenever two options exist—one good and one bad—in time, some people will always choose the bad option. In wanting the best for the Israelites, God commanded them to destroy the bad options (alternatives to Him that were, by definition, supremely inferior) to safeguard their future. They only half-heartedly obeyed, and beginning with Solomon's official sanctioning of the high places, the alternatives to true belief—the proper way to live—became increasingly accepted. The God who redeemed them from Egypt and provided their every need was gradually squeezed from their minds, replaced by gods and ways of worship, thinking, and living that were probably very popular but were also directly opposed to eternal life. We find ourselves in a parallel circumstance, surrounded by behaviors, beliefs, and cultures opposed to God. We can liken the pagan high places to outposts of the world in our lives. Just as God commanded Israel to destroy the high places upon entering the land, upon our conversion, we, too, became responsible for rooting out those outposts so that the true religion would be unimpeded. Yet, the apostles' repeated warnings about the unrelenting dangers of the world teach us that we probably did not tear down all of our spiritual high places initially or that we allowed some to be rebuilt over time. Resisting the world's influence is a full-time obligation for those God has redeemed! The Parable of the Sower shows us that "the cares of this world and the deceitfulness of riches" will tend to "choke the word"—the truth—that sanctifies us (Matthew 13:22; John 17:17-19). Paul exhorts the congregation in Rome, "Do not be conformed to this world, but be transformed by the renewing [renovation] of your mind, that you may prove what is that good and acceptable and perfect will of God" (Romans 12:2). He includes a brief anecdote to Timothy that Demas, a man mentioned in two other epistles as being involved in God's work, "has forsaken me, having loved this present world" (II Timothy 4:10; see Colossians 4:14; Philemon 24). No one is immune! The apostle James defines "pure and undefiled religion" as "to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (James 1:27), and he strongly warns his audience that "friendship with the world is enmity with God" (James 4:4). John likewise warns us: Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world. And the world is passing away, and the lust of it; but he who does the will of God abides forever. (I John 2:15-17) The Bible does not give a simple definition of "the world," yet we know that it opposes God and His way of life because its source is Satan the Devil. The specific aspects of the world that may draw us away from God can vary from person to person and even throughout a person's life. Regardless of the exact application in our lives, one lesson from the ancient high places is clear: Leaving them intact welcomes spiritual weakness and estrangement from God. Further, if we tolerate these outposts of the world in our individual realms, the lives we risk are not just our own—those who look to us as an example of how to live may be the ones to reap the whirlwind. For Israel and Judah, the high places led the people away from God and toward Baal, Ashtoreth/Astarte/Easter, Molech, and a host of other gods. For us, the outposts of the world will be more deceptive, and the stakes—eternal life—far higher. If we have spiritual high places in our lives, we probably do not see God as clearly as we could. The noise of this world may drown out His voice. We may not fully trust Him to provide for us or to direct our steps. Our Bible study may have lost its appeal; our interest in the riches of God's Word may be flagging. Our prayer time may become shorter or sporadic—perhaps done out of rote habit rather than a heartfelt desire to know the Father and the Son. Perhaps we have become embittered with our lot in life or envious of what everyone else seems to have. Perhaps the spiritual riches we already have seem of little immediate value, like Esau selling his birthright or Israel nullifying her covenant with the Most High God. Perhaps our thoughts are anchored in the material and the temporary or focused on the surrounding culture. All these indicate that the world is encroaching into our lives, changing our attitudes, distracting us, and threatening our high calling. They signify that a high place needs to be torn down.
David C. Grabbe
The High Places (Part Six)
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1 Kings 11:4-8
Even though the common people of Israel were frequently involved in idolatry (because they ignored God's words about being separate), the high places and associated pagan rites did not have official acceptance until the later years of Solomon—a king whose reign began so well. Solomon set an example that many later kings followed, and the high places remained a facet of the societies of both Israel and Judah—a thorn in their spiritual sides—until their violent subjugations by Assyria and Babylon. This negligence was no small matter. Because Solomon turned away from God and embraced the high-place paganism of the heathens, the northern ten tribes of Israel were torn from the line of David in Judah, and the two kingdoms have yet to be reunited (I Kings 11:9-13; see Ezekiel 37:15-26). Burning incense to a pagan god on top of a hill does not probably tempt us. However, the lessons and warnings still apply because, symbolically, a high place can represent anything that leads a person away from the true God—anything that leads to spiritual weakness or distracts us from our high calling. It need not be as blatantly pagan as Christmas, Easter, or the occult. Just as the natural elevations of the Promised Land were not of themselves evil, so also many of the things we encounter in life and participate in may not be morally objectionable. However, how they are used becomes the critical issue: If they lead us to embrace the world and its ways, our rightfully jealous God begins to be squeezed out of our minds. Left unchecked, the end will be just as disastrous as that of the kingdoms of Israel and Judah.
David C. Grabbe
The High Places (Part One)
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2 Kings 12:1-3
King Jehoash (or Joash) of Judah, though he overcame much and did many good things, did not quite have the fortitude to rid the kingdom of its high places. To understand him, one must begin with his grandmother, Athaliah, the daughter of King Ahab of Israel and his queen, Jezebel, perhaps the most wicked royal couple ever to rule over God's people. Athaliah was thus actually of the house of Israel, though she married into the house of Judah when she became the wife of Jehoram (or Joram). This union bore evil fruit, for, like his ancestor Solomon, Jehoram could not resist the negative influence of his wife and her family. Jehoram "walked in the ways of the house of Ahab, for his mother advised him to do wickedly. Therefore he did evil in the sight of the LORD, like the house of Ahab; for they were his counselors after the death of his father, to his destruction" (II Chronicles 22:3-4). After Jehoram's death, his son, Ahaziah, reigned in his place, but only for one year (II Kings 8:26). His short reign was a continuation of his father's, as "he walked in the way of the house of Ahab, and did evil in the sight of the LORD, like the house of Ahab, for he was the son-in-law of the house of Ahab" (II Kings 8:27). After Ahaziah's death, his mother, Athaliah, had the male heirs killed and unlawfully made herself queen. However, before she could kill Ahaziah's son, Jehoash, Ahaziah's sister hid him in the Temple, where he remained for six years while Athaliah ruled over Judah. When Jehoash was seven, though, Jehoiada the priest—his uncle—crowned him as king and had Athaliah put to death (II Kings 11:4-16; II Chronicles 23:1-15). Also at that time, the people of Judah—likely under Jehoiada's direction—tore down the temple of Baal, broke its altars and images, and killed the priest of Baal (II Kings 11:17-18; II Chronicles 23:16-17).
David C. Grabbe
The High Places (Part Two)
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2 Kings 12:2-3
Jehoash did some good things, such as overcoming the bottlenecks that were keeping the Temple from being repaired (II Kings 12:4-16). Not swayed by the ways of his deplorable grandmother, Athaliah, or the family of Ahab, he was certainly a more moral king than his father or grandfather. Nevertheless, during their reigns, influenced as they were by the paganism of the kings of Israel, high places had been constructed—ones that Jehoash failed to destroy. He was apparently not serious enough about the spiritual state of his realm to remove these obvious stumblingblocks. God's assessment in verse 2 contains a critical detail: Jehoash did the right thing "all the days in which Jehoiada the priest instructed him." Jehoash's uncle was the real, uncrowned hero, the moral force that kept the king essentially on track during his reign. He re-instituted the covenant, and as a result, the people were reminded of their obligations and motivated to rid the land of Baal-worship (II Kings 11:17-19). Upon his death, Jehoiada, though not a king, received a royal burial "in the City of David among the kings, because he had done good in Israel, both toward God and His house" (II Chronicles 24:15-16)—a noble interment that Jehoash himself did not receive. When Jehoiada's counsel ceased, so did Jehoash's uprightness: Now after the death of Jehoiada the leaders of Judah came and bowed down to the king. And the king listened to them. Therefore they left the house of the LORD God of their fathers, and served wooden images and idols; and wrath came upon Judah and Jerusalem because of their trespass. (II Chronicles 24:17-18) In response to this sin, God raised up Jehoiada's son, Zechariah—a cousin whom Jehoash probably grew up with—to reprove Jehoash: "Thus says God: 'Why do you transgress the commandments of the LORD, so that you cannot prosper? Because you have forsaken the LORD, He also has forsaken you'" (II Chronicles 24:20). The king commanded that Zechariah be stoned in the Temple courtyard for his testimony, forgetting not only God but also all the kindness that Zechariah's father had shown him (II Chronicles 24:15-22; see Luke 11:51). Fittingly, Jehoash's servants later conspired against him and killed him, and though he was buried in Jerusalem, he was not buried with the other kings (II Chronicles 24:25). God had provided young Jehoash with a wise and moral guide, and as long as Jehoiada lived, Jehoash did well. But he never really made his uncle's ways—God's ways—his own; he was spiritually strong only while in the presence of a godly man. Upon Jehoiada's death, Jehoash began listening to foolish advice and even succumbed to reinstituting idolatry. He became similar to today's politicians, always testing to see which way the wind was blowing so he could align himself with other centers of power. When Jehoiada lived, Jehoash aligned himself with the priest. When Jehoiada died, Jehoash aligned himself with the other leaders of Judah, although that meant leaving God. Thus, Jehoash did what was right in the sight of God while under the aegis of a moral father figure. Nevertheless, the high places built during his father's and grandfather's reigns were not destroyed because they were not personally abhorrent to him. He was content to have them, perhaps because he did not want to alienate the leaders in Judah—who were biding their time until the old priest died to fashion the kingdom according to their own tastes. Jehoash lacked the character to do what was right regardless of what the herd was doing.
David C. Grabbe
The High Places (Part Two)
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2 Kings 14:3-4
Jehoash's son, Amaziah, became king at age 25 and reigned until age 54. Like his father, he declined to do anything about the high places in his realm. In many respects, Amaziah's reign mirrored his father's; it began well and ended poorly. Immediately after his coronation, he showed his commitment to God's law: Although he had the servants who had participated in his father's murder executed, he did not punish their children (II Kings 14:6; see II Chronicles 25:3-4). Yet, after this noble beginning, Amaziah began to falter. He gathered the men of Judah and soundly defeated the Edomites, but in this victory were planted the seeds of his own defeat: Now it was so, after Amaziah came from the slaughter of the Edomites, that he brought the gods of the people of Seir, set them up to be his gods, and bowed down before them and burned incense to them. Therefore the anger of the LORD was aroused against Amaziah, and He sent him a prophet who said to him, "Why have you sought the gods of the people, which could not rescue their own people from your hand?" So it was, as he talked with him, that the king said to him, "Have we made you the king's counselor? Cease! Why should you be killed?" Then the prophet ceased, and said, "I know that God has determined to destroy you, because you have done this and have not heeded my advice." (II Chronicles 25:14-16) Like Jehoash, Amaziah was not only lax in destroying the centers of idolatry within his realm, but he also later practiced idolatry himself. He trusted in God enough for the victory over Edom—and by extension, over the gods of the Edomites—but he then put his trust in those neutered gods and turned away from the God who had defeated them! To compound his folly, Amaziah rejected the Word of God through His prophet, culminating in God turning against him. Unchecked by the prophet's words, Amaziah let the God-given overthrow of Edom go to his head, and he challenged the king of Israel to battle. The king of Israel—wiser in this instance—tried to warn him off (II Chronicles 25:19-20). Predictably, Amaziah suffered defeat, and a large portion of Jerusalem's wall was destroyed. Further, the Israelites ransacked both the house of the Lord and the king's house, portraying what Amaziah himself had symbolically done to the Temple and his own house. Finally, like his apostate father, Amaziah died a dishonorable death at the hands of assassins. II Chronicles 25:2 gives a slightly different assessment of Amaziah: "And he did what was right in the sight of the LORD, but not with a loyal heart." The word "loyal" can also be translated as "full," "whole," "perfect," "peaceable," "made ready," or "blameless." It has the connotation of "friendly," as in being friendly to a cause. For example, when Solomon inaugurated the Temple, he commanded Israel to "Let your heart therefore be loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day" (I Kings 8:61; emphasis ours throughout). In other words, in Amaziah existed an element of resignation or perfunctory compliance, but he was not wholly committed to doing the right thing. He did what was right, but it was under internal duress. Because of the guidance Jehoiada the priest gave to his father and his own familiarity with the law of God, Amaziah could not claim ignorance. He knew the right thing to do, and for a time, he did it—but his heart was not in it. As soon as he had a taste of success and a boost of confidence, what was in his heart—pride, idolatry, and insolence before God, among other things—could no longer be contained. As Jesus taught, the things of the heart eventually come out and cause defilement (Mark 7:20). How much are we like Amaziah? We can certainly stumble as he did. He knew of the true God and the right way, but he was also well aware of the pagan world around him. For a time, he constrained himself to do what was right, but once things began going his way, the world turned his head, and his heart was lifted up. Because he did not have a loyal heart—because he was not wholeheartedly devoted to God—it was only a matter of time before what was inside revealed itself. While doing what is "right in the sight of the LORD" is always better than doing wrong, perfunctory compliance eventually ends. Amaziah's tolerance of the high places in the kingdom God had entrusted to him exposed what lived in his heart, and eventually, his life came to match it, much to his detriment and those under him. Where do our loyalties truly lie? Doing what is right in God's sight does not count for much if the heart strains to go another way. Though Solomon failed to follow his own advice, he gives tremendous counsel in Proverbs 4:23 (NIV): "Above all else, guard your heart, for it is the wellspring of life."
David C. Grabbe
The High Places (Part Three)
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2 Kings 15:2-5
Uzziah is the third successive king of Judah who failed to remove the high places from the land. Like his father, Amaziah, and his grandfather, Jehoash, Uzziah "did what was right in the sight of the LORD," but also like them, his ending was worse than his beginning. From II Kings 15:2-5, one receives the impression that the leprosy directly resulted from Uzziah's failure to rid the realm of idolatry. However, the record in II Chronicles reveals more of the story. Uzziah "sought God in the days of Zechariah, who had understanding in the visions of God; and as long as he sought the LORD, God made him prosper" (II Chronicles 26:5). His downfall, like his father's, had its roots in worldly greatness and success. He vanquished the Philistines, Arabians, and Meunites in battle, and due to his reputation, the Ammonites paid tribute to avoid a similar fate (II Chronicles 26:6-8). Out of his small kingdom, he mustered and equipped an army of over 300,000 men that "made war with mighty power" (verse 13). As II Chronicles 26:15 summarizes, "So his fame spread far and wide, for he was marvelously helped till he became strong." Yet, like most men, Uzziah was unable to handle such strength: "But when he was strong his heart was lifted up, to his destruction, for he transgressed against the LORD his God by entering the temple of the LORD to burn incense on the altar of incense" (II Chronicles 26:16). During his reign, God began sending the recorded prophets. Uzziah's death is noted in Isaiah 6:1, and thus the first five chapters specifically deal with Judah during his reign. In Isaiah and Hosea appear a strong indication of the state of the people and the leadership. Isaiah writes that "from the sole of the foot [of the sinful nation] even to the head, there is no soundness in it, but wounds and bruises and putrefying sores; they have not been closed or bound up, or soothed with ointment" (Isaiah 1:6). Hosea similarly writes about the nation burning incense to the Baals (Hosea 2:13), offering sacrifices and burning incense on high places (Hosea 4:13), sacrificing to the Baals (Hosea 11:2), and "the high places of Aven, the sin of Israel" (Hosea 10:8). While Uzziah did not directly participate in the idolatry, by "entering the temple of the LORD to burn incense on the altar of incense," we can see pagan influences creeping into a previously righteous reign. In God's law, only the priests were authorized to offer incense to God (see Numbers 16:35, 40). However, in the pagan religions, essentially anyone—and especially the king—could burn incense to his god (see Jeremiah 32:29; 44:15-25). Thus, in his pride, Uzziah borrowed a page from the pagans' playbook, even while ostensibly worshipping God. Uzziah was raised in an environment that included his father burning incense to the gods of Edom. The high-place paganism that he allowed to continue would likewise have shaped the way he approached the worship of the true God. Thus, when his heart was lifted up by worldly greatness, he apparently felt free to overlook God's clear instructions regarding sacrifice and incense. That way of worship was the norm all around him—what harm could it do? Not only did he try to worship God on his own terms, but he became enraged when the priests—God's representatives—challenged him. His string of successes seems to have given him delusions of infallibility: Then Uzziah became furious; and he had a censer in his hand to burn incense. And while he was angry with the priests, leprosy broke out on his forehead, before the priests in the house of the LORD, beside the incense altar. And Azariah the chief priest and all the priests looked at him, and there, on his forehead, he was leprous; so they thrust him out of that place. Indeed he also hurried to get out, because the LORD had struck him. King Uzziah was a leper until the day of his death. He dwelt in an isolated house, because he was a leper; for he was cut off from the house of the LORD. (II Chronicles 26:19-21) Uzziah's upbringing in a multicultural environment, combined with a strong taste of untempered power and a lack of defeat, contributed to his ambivalence toward the high places in the land and his presumptuous imitation of their practices. Though he did not participate in it, the paganism he tolerated later influenced his worship of God, who would in no way accept this mixture of the holy and the profane.
David C. Grabbe
The High Places (Part Four)
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2 Kings 15:34-35
Jotham was the fourth successive king of Judah who "did what was right in the sight of the LORD," but during whose reign "the high places were not removed." He had the shortest reign of the four—16 years—and died at a mere 41 years of age. Though he, too, failed to remove the high places, unlike his fathers, he remained true to God during his short reign and life. II Chronicles 27:2 adds, "And he did what was right in the sight of the LORD, according to all that his father Uzziah had done (although he did not enter the temple of the LORD). But still the people acted corruptly." II Chronicles 27:6 provides another significant description: "So Jotham became mighty, because he prepared [or established] his ways before the LORD his God" (emphasis ours throughout; cf. Proverbs 4:26; 16:3; 24:3). Jotham was well aware of the presumptuous mistake of his father Uzziah, and it must have weighed on him as he contemplated the direction of his own life. God prospered him because he considered his ways to ensure they conformed to God's standard. God was no stranger in his thoughts. Notice also the phrase "the LORD his God." The relationship was a personal one; God was not simply a Being about whom Jotham had heard stories. No, he was dedicated to God and remained committed throughout his life. However, like his fathers, though he did not personally worship on the pagan high places, he tolerated them—and that tolerance had some unintended consequences for his progeny. Jotham's son, Ahaz, was truly a bad king. He did not do what was right in the sight of the LORD his God, as his father David had done. But he walked in the way of the kings of Israel; indeed he made his son pass through the fire, according to the abominations of the nations whom the LORD had cast out from before the children of Israel. And he sacrificed and burned incense on the high places, on the hills, and under every green tree. (II Kings 16:2-4) Apparently, Jotham's good example was not enough, as Ahaz latched onto what had been left undone and ran with it. The high places had been a feature in Judah for about 150 years when Ahaz assumed the throne and so were a part of his environment, even though his father did not worship at them. But Jotham's tolerance of them was probably a contributing factor to his son's path into idolatry and beyond to the abhorrent practice of child sacrifice. In looking at the record of Jotham's life, we can see that while he was fastidious in his own relationship with God, he apparently put little effort into improving matters spiritually for the people. While he did not personally regress as his fathers had, he did not get the nation back on track regarding the true worship of God. He held steady in his own life but did not dirty his hands attempting to clean up the spiritual morass he had inherited. The histories of Israel's kings and judges show that successful spiritual revivals typically begin with tearing down the idols first, which sets the stage for the people to turn back to God. The same dual action appears throughout Scripture: Getting rid of something bad is combined with replacing it with something good. When we are converted, we have to remove the false and take in the truth. In addition, one of the prophecies about Jesus Christ says that He would "know to refuse the evil and choose the good" (Isaiah 7:15-16). Because our Creator is a God of purity, the best results always come from paying attention to both aspects—otherwise, the result is a mixture of good and evil, which always falls short of the mark. Even if one holds onto the good, ignoring the evil (as opposed to excising it) allows it to grow and fester like cancer, ready to break out and cause harm. Jotham stands as the best of the four successive kings who failed to remove the high places, and considering the overall state of the nation, perhaps he did the best he could. Unlike Hezekiah, he did not lead a spiritual revival, but neither did he personally let down. Nevertheless, the net effect of these four kings' reluctance to rid Judah of the high places was to allow an evil to endure that later resulted in the kingdom's destruction and captivity.
David C. Grabbe
The High Places (Part Five)
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2 Chronicles 24:2
Jehoash (Joash), Amaziah, and Uzziah (Azariah) all "did what was right in the sight of the LORD" (II Chronicles 24:2; 25:2; 26:4), yet during their reigns "the high places were not removed" (II Kings 12:3; 14:4; 15:4). All three are also in the lineage of Jesus Christ, but they are conspicuously absent in His genealogy given in Matthew 1. To compound this peculiarity, some of the very worst kings of Judah—such as Ahaz and Manasseh—are included. One possible reason for this has already been alluded to, and it may relate to the negligence of these three kings to remove the high places from the kingdom entrusted to them by God. That is, they all had strong and righteous beginnings, but over the course of their reigns, they regressed spiritually. Rather than becoming better over time, these three monarchs squandered the position and opportunities given to them. In contrast, Judah's particularly bad rulers had a semblance of repentance later in their lives. In his youth, Jehoash had a strong and moral priest to guide him, but once the priest died, it became apparent that Jehoash lacked the character to stand on his own. He gave in to idolatry and died without honor. Amaziah began his reign with righteous mercy, but upon tasting military victory, he became proud and started worshipping the gods of the people he had conquered. Like his father, he was assassinated. Uzziah also became militarily strong, and in his hubris, he rashly entered the Temple and burned incense to God—something reserved for the sons of Aaron alone. He ended his days in isolation as a leper. The lives of these kings are records of neglect that culminated in their downfalls—to the detriment of those under them and after them.
David C. Grabbe
The High Places (Part Five)
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Ephesians 6:12
In the New Testament, the world is contrasted with the Kingdom of God—the Kingdom into which true Christians have already been conveyed (Colossians 1:13) and which will be formally and dramatically established on earth when Jesus Christ returns. But until this present world is overthrown, we are engaged in a war for our hearts, loyalties, time, and attention. The danger is not that we should be killed, but that we should be enticed to neglect the salvation that God has begun in us (Hebrews 2:1-3), that we could give up on eternity with the Father and the Son by letting the world squeeze us into its mold (Romans 12:2). If Christ overthrows this world at His return—and He will—what will happen to those who love the world and its things, who resemble it rather than the Messiah? This is what happened to Israel and Judah: They loved the world around them so much that they imitated it, which meant turning their backs on God. Jehoash, Amaziah, Uzziah, and Jotham did what was right in the sight of God, as least for part of their lives. Overall, they were not bad kings, especially compared to the likes of Ahaz, Ahab, and Manasseh. However, God points out that each failed to remove the high places as He had commanded, leading to Judah's eventual captivity. However, we need not follow their negligence, for God has already given us the means to overcome the world—our faith (I John 5:4-5). True faith in the Father and the Son will motivate us to remove anything from our lives that might hinder our relationship with them. True belief will cause us to "seek first the kingdom of God and His righteousness" (Matthew 6:33) and have the presence of mind to resist the world's outposts before they establish themselves in our lives. God is quite willing to help us remove any high places in our lives if we are willing to make the effort.
David C. Grabbe
The High Places (Part Six)
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