2 Chronicles 32:12

KJV

Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?

KJV (with Strong's)

Hath not the same Hezekiah {H3169} taken away {H5493} his high places {H1116} and his altars {H4196}, and commanded {H559} Judah {H3063} and Jerusalem {H3389}, saying {H559}, Ye shall worship {H7812} before {H6440} one {H259} altar {H4196}, and burn incense {H6999} upon it?

Complete Jewish Bible

Isn't this the same Hizkiyahu who removed [your God's] high places and altars and ordered Y'hudah and Yerushalayim to worship before one altar and offer sacrifices only on it?

Berean Standard Bible

Did not Hezekiah himself remove His high places and His altars and say to Judah and Jerusalem, ‘You must worship before one altar, and on it you shall burn sacrifices’?

American Standard Version

Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and upon it shall ye burn incense?

Commentary

### SUMMARY
This verse captures the audacious taunt of the Assyrian field commander, Rabshakeh, during Sennacherib's siege of Jerusalem. He accuses King Hezekiah of offending his God by removing local "high places" and altars, consolidating worship to a single altar in Jerusalem. Intended to undermine Judah's faith and loyalty, this accusation ironically highlights Hezekiah's righteous reforms, which were, in fact, acts of obedience to Yahweh's covenant commands for centralized and pure worship. The Assyrians, operating from a polytheistic worldview, fundamentally misunderstood the unique nature of Israel's God and the principles of true worship.

### CONTEXT
* **Literary Context:** This verse is embedded within Sennacherib's psychological warfare against Jerusalem, as detailed in [2 Chronicles 32:9-19](/2_chronicles/32-9 "2 Chronicles 32:9-19 - Sennacherib's Taunts"). Following Hezekiah's initial preparations for defense and his encouragement to the people in [2 Chronicles 32:1-8](/2_chronicles/32-1 "2 Chronicles 32:1-8 - Hezekiah's Preparations"), Sennacherib dispatches his officials, including Rabshakeh, to demoralize the inhabitants. Rabshakeh's speeches are designed to sow doubt in Hezekiah's leadership and, more critically, in the power and faithfulness of Judah's God. This specific taunt directly challenges Hezekiah's religious reforms, attempting to convince the people that their king's actions have alienated their deity, thereby making their dire situation a divine punishment rather than a test of faith. It sets the stage for Hezekiah's desperate prayer and God's miraculous intervention in [2 Chronicles 32:20-22](/2_chronicles/32-20 "2 Chronicles 32:20-22 - God's Deliverance of Jerusalem").
* **Historical & Cultural Context:** The events unfold around 701 BC, during the reign of King Hezekiah in Judah and King Sennacherib of Assyria. The Assyrian Empire was the dominant superpower of the ancient Near East, known for its brutal military campaigns and effective psychological tactics. Their worldview was polytheistic, believing in a pantheon of gods associated with specific nations or places. From this perspective, removing local altars would be seen as an act of disrespect or limitation towards a deity, potentially angering it and leading to national misfortune. They could not comprehend the concept of a single, transcendent God who commanded exclusive worship at a single, designated location—the Temple in Jerusalem—as stipulated in the Mosaic Law (e.g., [Deuteronomy 12:5-7](/deuteronomy/12-5 "Deuteronomy 12:5-7 - The Chosen Place of Worship")). Hezekiah's reforms, which included the destruction of "high places" (*bamot*) and the centralization of worship, were a direct response to this Mosaic command and an effort to purify Judah from syncretistic practices that had plagued the nation for centuries.
* **Key Themes:**
* **Misunderstanding of True Worship:** Sennacherib's accusation vividly illustrates a profound ignorance of the God of Israel. While he perceived Hezekiah's removal of altars as an act of impiety that would provoke divine wrath, Hezekiah's actions were, in fact, acts of profound obedience to God's command for centralized and exclusive worship at the Temple in Jerusalem. This highlights the stark contrast between polytheistic, localized worship and the monotheistic, covenantal worship of Yahweh, as mandated in [Deuteronomy 12](/deuteronomy/12 "Deuteronomy 12 - Laws Concerning Worship").
* **Righteous Reform:** Hezekiah's reign was a pivotal period of spiritual revival and a return to covenant fidelity. His systematic removal of the "high places" (unauthorized local shrines often used for syncretistic worship, mixing Yahweh worship with pagan practices) and his insistence on worship at the Jerusalem Temple were crucial steps in purifying the worship of God in Judah. This commitment to reform is well-documented in passages like [2 Kings 18:4](/2_kings/18-4 "2 Kings 18:4 - Hezekiah's Righteous Reforms") and [2 Chronicles 29:3-19](/2_chronicles/29-3 "2 Chronicles 29:3-19 - Hezekiah Cleanses the Temple").
* **The Enemy's Deception:** This verse serves as a powerful example of how adversaries often twist truth, misrepresent righteous actions, or sow doubt and fear to achieve their objectives. Rabshakeh's taunt was strategically designed to make the people believe that Hezekiah's piety was the *cause* of their suffering, rather than the path to their salvation, thereby attempting to break their morale and trust in God's protection.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **High places (Hebrew, _bamot'_):** Refers to elevated places or shrines, often built on hills or mounds, where religious rituals and sacrifices were performed. While some might have been dedicated to Yahweh, many were associated with Canaanite idolatry or unauthorized worship that deviated from the Mosaic Law's command for a single, central place of worship. Hezekiah's destruction of these was an act of covenant faithfulness.
* **One altar (Hebrew, _mizbeach echad'_):** This phrase specifically refers to the single, legitimate altar of burnt offering located within the Jerusalem Temple. Its emphasis underscores the biblical principle of exclusive worship of the one true God, Yahweh, according to His prescribed ways, in contrast to the proliferation of unauthorized altars throughout the land.
* **Burn incense (Hebrew, _qatar'_):** This verb describes the act of causing a sacrifice or aromatic substance to ascend in smoke, typically as an offering to a deity. In the context of the Jerusalem Temple, it signifies a legitimate act of worship and communion with Yahweh. Rabshakeh's mention of it highlights the exclusivity and centralization of Hezekiah's reforms.

#### Verse Breakdown
* **"Hath not the same Hezekiah taken away his high places and his altars":** This rhetorical question, posed by Rabshakeh, is framed as an accusation. From the Assyrian polytheistic perspective, removing numerous altars would be seen as an act of disrespect or limitation towards a deity, potentially angering it and causing it to withdraw favor. This clause deliberately misrepresents Hezekiah's righteous actions as impious.
* **"and commanded Judah and Jerusalem, saying, Ye shall worship before one altar":** This part of the accusation highlights Hezekiah's command for centralized worship at the Jerusalem Temple. For the Assyrians, this would seem illogical and restrictive, as they believed more altars meant more access to various gods or greater favor from one's own god. For Hezekiah, it was strict obedience to the Mosaic Law.
* **"and burn incense upon it?":** This final clause reinforces the command for exclusive and centralized worship at the Jerusalem Temple. By consolidating all legitimate sacrificial and incense offerings to this single location, Hezekiah was purifying Judah's worship, an act that the Assyrian commander, steeped in his own religious worldview, could only interpret as an offense to God.

#### Literary Devices
The primary literary device at play in this verse is **Irony**. Rabshakeh intends to accuse Hezekiah of impiety and foolishness, suggesting that his religious reforms have angered his God and led to Jerusalem's precarious situation. However, from the biblical perspective, Hezekiah's actions were precisely what Yahweh commanded and desired—a return to pure, centralized worship. Thus, what the enemy presents as a weakness is, in fact, an act of profound strength and faithfulness, inadvertently highlighting Hezekiah's righteousness. This also functions as **Psychological Warfare**, as Rabshakeh's speech is designed to demoralize the people of Judah by twisting their king's virtuous deeds into a cause for their impending doom. Furthermore, there is clear **Misrepresentation** of truth, as Rabshakeh either ignorantly or deliberately distorts the nature of Yahweh and the requirements of His covenant, viewing them through a pagan lens.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully underscores the nature of true worship: it is not defined by human preferences or the proliferation of shrines, but by obedience to God's specific commands. Hezekiah's reforms, though misunderstood and maligned by the world, were a testament to his unwavering commitment to covenant fidelity. The Assyrian taunt reveals a fundamental theological clash: the world's polytheistic, pragmatic view of divinity versus Israel's monotheistic, covenantal relationship with Yahweh, who demands exclusive devotion and prescribed worship. God's ultimate deliverance of Jerusalem, despite the overwhelming odds and the enemy's psychological warfare, serves as a powerful vindication of Hezekiah's faithfulness and the truth that obedience, even when it appears foolish to the world, is the pathway to divine favor and protection.

* [Deuteronomy 12:13-14](/deuteronomy/12-13 "Deuteronomy 12:13-14 - Warning Against Unauthorized Worship")
* [Isaiah 36:7](/isaiah/36-7 "Isaiah 36:7 - Sennacherib's Taunt Echoed")
* [Romans 12:2](/romans/12-2 "Romans 12:2 - Do Not Be Conformed to This World")

### REFLECTION AND APPLICATION
This passage serves as a potent reminder that what the world perceives as weakness, foolishness, or even an offense can, in God's eyes, be an act of profound faith and righteousness. Believers today may face similar accusations or misunderstandings when they strive to obey God's commands, especially when those commands run contrary to popular opinion, cultural norms, or worldly wisdom. It challenges us to critically examine our own worship practices, ensuring they are aligned with God's Word and not influenced by syncretistic tendencies or the desire for worldly approval. Just as Hezekiah removed the "high places" from Judah, we are called to identify and remove any "high places"—idols, distractions, or unauthorized practices—from our lives and churches that divert our exclusive devotion from the one true God. In times of difficulty or accusation, this narrative encourages us to discern truth from deception, to trust in God's sovereignty, and to remain steadfast in obedience, knowing that He ultimately vindicates His faithful servants.

#### Questions for Reflection
* **How do modern "high places" or unauthorized forms of worship manifest in our lives or churches today, diverting our exclusive devotion to God?**
* **In what ways might the world misinterpret or criticize our obedience to God's commands, particularly when our actions go against prevailing cultural norms?**
* **How can we discern truth from deception when faced with accusations or arguments that undermine our faith or the integrity of our spiritual leaders?**
* **What does Hezekiah's example teach us about leading or participating in spiritual reform in challenging times, even when it involves unpopular decisions?**

### FAQ
**Why was Hezekiah removing "high places" considered a good thing, even though Sennacherib used it as an accusation?**

Answer: Hezekiah's removal of "high places" was a righteous act of obedience to God's covenant commands. The Mosaic Law, particularly in [Deuteronomy 12](/deuteronomy/12 "Deuteronomy 12 - Laws Concerning Worship"), explicitly commanded Israel to worship God exclusively at one central location—the Temple in Jerusalem—after they entered the Promised Land. The "high places" were local shrines that often became sites of syncretistic worship, mixing the worship of Yahweh with pagan practices, or simply unauthorized worship that deviated from God's prescribed ways. By destroying them, Hezekiah was purifying Judah's worship and bringing the nation back into alignment with God's Law, demonstrating his faithfulness and commitment to true monotheism. Sennacherib, from his polytheistic worldview, could not comprehend this, assuming that more altars meant more access to divine favor, and thus Hezekiah's actions were an offense to his deity.

**What was the outcome of this Assyrian siege, and how does it relate to Hezekiah's reforms?**

Answer: The outcome of the Assyrian siege was a miraculous deliverance by God. Despite Sennacherib's overwhelming military might and psychological tactics, God intervened directly. In response to Hezekiah's and the prophet Isaiah's prayers, the angel of the Lord struck down 185,000 Assyrian soldiers in one night, forcing Sennacherib to retreat in shame (as recounted in [2 Chronicles 32:21-22](/2_chronicles/32-21 "2 Chronicles 32:21-22 - God's Deliverance of Jerusalem")). This divine intervention served as a powerful vindication of Hezekiah's faith and his righteous reforms. It demonstrated that God honors obedience and protects those who faithfully follow His commands, even when facing seemingly insurmountable odds and the world's misunderstanding or scorn. The deliverance confirmed that Hezekiah's actions were not a cause for divine wrath but a path to divine blessing.

### CHRIST-CENTERED FULFILLMENT
Hezekiah's zealous reform, centralizing worship to "one altar" in Jerusalem, foreshadows the ultimate and perfect centralization of worship in Jesus Christ. Just as the physical "high places" were removed to purify worship in Judah, Christ, through His perfect sacrifice, removes all "high places" of human devising—all self-righteous efforts, false gods, and unauthorized means of approaching God. He is the true and ultimate "one altar" (as hinted in [Hebrews 13:10](/hebrews/13-10 "Hebrews 13:10 - We Have an Altar")), the singular means by which humanity can draw near to the Father. Our worship is no longer tied to a physical temple or a specific geographical location, but is now "in spirit and truth" through Him ([John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), the High Priest who offered Himself as the perfect and final sacrifice, making all other altars and sacrifices obsolete ([Hebrews 9:11-12](/hebrews/9-11 "Hebrews 9:11-12 - Christ, Our High Priest and Sacrifice")). Sennacherib's taunt, intended to accuse Hezekiah, ultimately highlights the king's fidelity. Similarly, the accusations of the world and the spiritual accuser are rendered powerless against those who are in Christ, for He has triumphed over all principalities and powers ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Christ's Triumph Over Spiritual Powers")), securing our access to God through His singular, perfect work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 31:1

¶ Now when all this was finished, all Israel that were present went out to the cities of Judah, and brake the images in pieces, and cut down the groves, and threw down the high places and the altars out of all Judah and Benjamin, in Ephraim also and Manasseh, until they had utterly destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities.

2 Chronicles 4:1

¶ Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof.

1 Kings 7:48

¶ And Solomon made all the vessels that [pertained] unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shewbread [was],

Exodus 30:1

¶ And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it.

Exodus 30:6

And thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where I will meet with thee.

2 Kings 18:22

But if ye say unto me, We trust in the LORD our God: [is] not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?

Exodus 40:26

And he put the golden altar in the tent of the congregation before the vail: