2 Kings 18:22

KJV

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?

KJV (with Strong's)

But if ye say {H559} unto me, We trust {H982} in the LORD {H3068} our God {H430}: is not that he, whose high places {H1116} and whose altars {H4196} Hezekiah {H2396} hath taken away {H5493}, and hath said {H559} to Judah {H3063} and Jerusalem {H3389}, Ye shall worship {H7812} before {H6440} this altar {H4196} in Jerusalem {H3389}?

Complete Jewish Bible

But if you tell me, 'We trust in ADONAI our God,' then isn't he the one whose high places and altars Hizkiyahu has removed, telling Y'hudah and Yerushalayim, 'You must worship before this altar in Yerushalayim'?

Berean Standard Bible

But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: ‘You must worship before this altar in Jerusalem’?

American Standard Version

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

Commentary

### SUMMARY
Second Kings 18:22 captures a pivotal moment in the Assyrian siege of Jerusalem, where the Rabshakeh, King Sennacherib's chief representative, employs psychological warfare against King Hezekiah and the people of Judah. He cunningly twists Hezekiah's righteous religious reforms—specifically the removal of local "high places" and altars—into an act that supposedly alienates their God, thereby undermining Judah's trust in the LORD and their king's spiritual authority. This rhetorical challenge aims to sow doubt and fear, implying that Hezekiah's centralization of worship in Jerusalem has somehow diminished God's presence or favor, rather than purified it.

### CONTEXT
* **Literary Context:** This verse is embedded within the broader narrative of Sennacherib's invasion of Judah, detailed in [2 Kings 18](/2_kings/18 "2 Kings 18 - Sennacherib's Invasion and Hezekiah's Reforms"). Following Hezekiah's initial attempts to appease Sennacherib with tribute ([2 Kings 18:13-16](/2_kings/18-13-16 "2 Kings 18:13-16 - Hezekiah's Tribute to Sennacherib")), the Assyrians escalate their demands, sending a formidable contingent to Jerusalem. The Rabshakeh, a master of propaganda, delivers a series of speeches designed to demoralize the city's inhabitants and induce surrender without a fight. Verse 22 is part of his direct address to the people on the city wall, immediately following his dismissal of Judah's reliance on Egypt ([2 Kings 18:21](/2_kings/18-21 "2 Kings 18:21 - Rabshakeh's Taunt about Egypt")) and preceding his offer of a peaceful surrender ([2 Kings 18:23-25](/2_kings/18-23-25 "2 Kings 18:23-25 - Rabshakeh's Offer and Taunt")). This particular taunt targets the very foundation of Judah's faith and their king's most commendable actions, aiming to sow internal discord by misrepresenting Hezekiah's spiritual leadership.
* **Historical & Cultural Context:** The historical backdrop is the late 8th century BC, specifically around 701 BC, when the Neo-Assyrian Empire, under Sennacherib, was at the height of its power, systematically conquering nations in the Near East. Judah, a small kingdom, found itself in the crosshairs. King Hezekiah (715-686 BC) was a righteous king who undertook extensive religious reforms, as documented in [2 Kings 18:3-6](/2_kings/18-3-6 "2 Kings 18:3-6 - Hezekiah's Righteous Reign and Reforms") and [2 Chronicles 29-31](/2_chronicles/29 "2 Chronicles 29-31 - Hezekiah's Religious Reforms"). These reforms included the destruction of "high places" (Hebrew: *bamot*), sacred pillars, and Asherah poles, and the centralization of worship at the Jerusalem Temple, in accordance with Mosaic Law ([Deuteronomy 12:5-14](/deuteronomy/12-5-14 "Deuteronomy 12:5-14 - Centralization of Worship")). The Rabshakeh, likely well-informed by spies or local informants, skillfully exploits these reforms. In the polytheistic worldview of the Assyrians, removing altars dedicated to a deity would be seen as an insult or a weakening of that deity's power, making his argument culturally resonant, albeit fallacious, to some in Judah. He leverages this pagan understanding to undermine the monotheistic faith of Judah.
* **Key Themes:** This verse powerfully contributes to several key themes within [2 Kings](/2_kings/1 "The Book of 2 Kings") and the broader narrative of the Old Testament. Firstly, it highlights the theme of **deception and psychological warfare**, as the Rabshakeh manipulates truth to demoralize the enemy. He takes a righteous act of obedience—Hezekiah's purification of worship—and twists it into an act of sacrilege, aiming to sow internal discord and doubt regarding God's favor. Secondly, it underscores the theme of **true worship versus idolatry and syncretism**. Hezekiah's reforms were a vital step towards restoring pure worship of the LORD, distinct from the syncretistic practices that often occurred at local high places. The Rabshakeh's taunt attempts to blur this distinction, presenting obedience as an affront to God. Finally, the verse directly challenges the theme of **trust in the LORD**. The Rabshakeh directly confronts Judah's stated reliance on God, implying that their own king has undermined the very object of their trust. This sets the stage for the ultimate demonstration of God's faithfulness and power in the face of overwhelming human opposition, as seen in the subsequent divine deliverance of Jerusalem in [2 Kings 19](/2_kings/19 "2 Kings 19 - God's Deliverance of Jerusalem").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **high places (Hebrew, _bâmâh_):** From an unused root meaning "to be high," referring to an elevation or height. These were elevated cultic sites, often on hills or artificial mounds, used for worship throughout ancient Israel and Judah. While some *bamot* may have initially been dedicated to the LORD, they frequently became centers for syncretistic worship, incorporating elements of paganism, or simply unauthorized worship outside the prescribed central sanctuary in Jerusalem. Hezekiah's destruction of these was a critical component of his religious reforms, aimed at centralizing pure worship of the LORD as commanded in the Torah ([Deuteronomy 12](/deuteronomy/12 "Deuteronomy 12 - Laws of Worship")). The Rabshakeh's accusation twists this act of obedience into an offense against God.
* **altars (Hebrew, _mizbêach_):** From a root meaning "to sacrifice," referring to a structure for offering sacrifices. Like "high places," altars outside the Jerusalem Temple, even if intended for the LORD, often facilitated improper worship or became associated with idolatry. Hezekiah's removal of these altars was a direct consequence of his commitment to the exclusive and centralized worship of Yahweh in Jerusalem. The Rabshakeh's argument implies that by removing these, Hezekiah has somehow limited or offended the God to whom they were dedicated, playing on a pagan understanding of localized deities.
* **trust (Hebrew, _bâṭach_):** A primitive root meaning "to hide for refuge," figuratively "to trust, be confident or sure." This word captures the essence of Judah's stated reliance on God. The Rabshakeh's aim is to dismantle this trust, suggesting that Hezekiah's actions have rendered their God impotent or alienated, thereby making their trust misplaced. The spiritual battle here is fundamentally about where Judah will place its confidence: in the LORD or in human alliances/military strength.

#### Verse Breakdown
* **"But if ye say unto me, We trust in the LORD our God:"** The Rabshakeh anticipates Judah's likely declaration of faith and trust in Yahweh, their covenant God. This opening sets up his rhetorical trap, directly challenging the very foundation of their hope and resilience. He acknowledges their stated faith only to immediately attempt to dismantle it by presenting a seemingly logical, yet deeply flawed, counter-argument.
* **"[is] not that he, whose high places and whose altars Hezekiah hath taken away,"** This is the core of the Rabshakeh's deceptive argument. He points to Hezekiah's well-known religious reforms—the destruction of local shrines and altars—and frames them as an act of disrespect or diminishment towards the LORD. The implication is that Hezekiah, by removing these places of worship, has alienated or weakened the very God in whom Judah trusts. This plays on a common ancient Near Eastern understanding where a deity's power was often tied to its cultic sites and the proliferation of their altars.
* **"and hath said to Judah and Jerusalem, Ye shall worship before this altar in Jerusalem?"** This clause further elaborates on Hezekiah's reforms, specifically his command to centralize worship at the single altar in the Jerusalem Temple. The Rabshakeh presents this righteous act of obedience to Mosaic Law as a problematic restriction, suggesting that Hezekiah's actions have somehow limited God's access or favor to His people, rather than purifying their worship and strengthening their covenant relationship. He twists the act of obedience into an act of sacrilege, aiming to divide the people from their king and their God.

#### Literary Devices
The Rabshakeh's speech in [2 Kings 18:22](/2_kings/18-22 "2 Kings 18:22 - Rabshakeh's Taunt against Hezekiah's Reforms") is a masterclass in **propaganda** and **psychological warfare**. He employs **rhetorical questions** to subtly inject doubt and undermine confidence, presenting a twisted version of truth as if it were self-evident. His argument relies heavily on **irony**, as he takes Hezekiah's righteous acts of religious purification—which were in obedience to God's own commands—and portrays them as acts that would displease God. This is a form of **sophistry**, where a seemingly logical argument is used to conceal a false premise. The speech also utilizes **ad hominem** tactics by attacking Hezekiah's character and leadership through misrepresentation, aiming to divide the people from their king and their God. The overall effect is to create **cognitive dissonance** among the listeners, forcing them to question their king's piety and the efficacy of their God, thereby weakening their resolve.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the ongoing spiritual battle between truth and deception, and the constant temptation to distort God's commands for manipulative ends. The Rabshakeh's accusation is a classic example of how obedience to God can be twisted by the enemy to appear as disobedience or folly. Theologically, it underscores the importance of discerning true worship from syncretistic or unauthorized practices, and the absolute sovereignty of God, who is not confined or diminished by human actions, even those intended to honor Him. Hezekiah's reforms were a testament to his faith and commitment to the covenant, demonstrating that true worship is about purity and obedience, not merely the proliferation of altars. The ultimate vindication of Hezekiah's trust and God's power would come through divine intervention, proving that God's presence is not limited by physical structures, but by the faithfulness of His people.

* [Deuteronomy 12:5](/deuteronomy/12-5 "Deuteronomy 12:5 - The Chosen Place of Worship")
* [Isaiah 36:7](/isaiah/36-7 "Isaiah 36:7 - Rabshakeh's Taunt in Isaiah")
* [John 4:24](/john/4-24 "John 4:24 - Worship in Spirit and Truth")

### REFLECTION AND APPLICATION
The Rabshakeh's cunning words in 2 Kings 18:22 serve as a timeless warning for believers today. We live in a world where truth is often distorted, and righteous actions are frequently misrepresented or ridiculed. This passage calls us to cultivate a deep discernment, enabling us to recognize the subtle lies and manipulative tactics that aim to undermine our faith, our trust in God, or our commitment to righteous leadership. Just as Hezekiah's obedience was twisted into an accusation, our own acts of faith, obedience, or pursuit of purity may be misunderstood or attacked. We are challenged to remain steadfast in our convictions, anchoring our faith not in popular opinion or external pressures, but in the unchanging character and revealed Word of God. Our worship is not about external rituals that please human sensibilities, but about internal devotion and obedience to God's truth, regardless of how the world may perceive or misrepresent it. This passage encourages us to stand firm in our biblical convictions, knowing that God honors faithfulness even when it is maligned.

#### Questions for Reflection
* **In what ways might "righteous actions" in our lives or churches be misinterpreted or attacked by those who do not understand God's ways?**
* **How can we cultivate greater discernment to recognize subtle deceptions that aim to undermine our faith or trust in God?**
* **What does it mean to "trust in the LORD our God" when faced with overwhelming challenges or accusations, whether internal or external?**
* **How does our understanding of God's sovereignty and presence help us resist the idea that He is limited by human actions or physical locations?**

### FAQ
**Was Hezekiah wrong to remove the high places and altars?**

Answer: No, Hezekiah was not wrong; in fact, his actions were a direct fulfillment of God's commands in the Mosaic Law. [Deuteronomy 12:5-14](/deuteronomy/12-5-14 "Deuteronomy 12:5-14 - The Command to Centralize Worship") explicitly commanded Israel to centralize worship at "the place that the LORD your God will choose," which eventually became Jerusalem. Throughout the period of the Judges and early monarchy, local "high places" (Hebrew: *bamot*) often became sites of syncretistic worship, mixing the worship of Yahweh with pagan practices, or simply unauthorized worship that deviated from God's prescribed method. Hezekiah's reforms, detailed in [2 Kings 18:3-6](/2_kings/18-3-6 "2 Kings 18:3-6 - Hezekiah's Righteous Reign"), were a righteous effort to purify the worship of the LORD and restore obedience to the covenant, for which he is commended as one of Judah's most faithful kings. The Rabshakeh's accusation was a cynical manipulation of truth, twisting a righteous act into a supposed offense against God to demoralize the people of Jerusalem.

### CHRIST-CENTERED FULFILLMENT
The Rabshakeh's taunt in [2 Kings 18:22](/2_kings/18-22 "2 Kings 18:22 - Rabshakeh's Taunt") foreshadows the ultimate challenge to humanity's trust in God, which finds its resolution in Jesus Christ. Just as Hezekiah's righteous act of purifying worship was twisted into an accusation, so too was Christ's perfect obedience and divine mission fundamentally misunderstood and maligned. The Rabshakeh implies that removing physical altars would diminish God's presence, yet the New Testament reveals that true worship is no longer tied to specific physical locations or altars, but is "in spirit and truth" through Christ ([John 4:21-24](/john/4-21-24 "John 4:21-24 - Worship in Spirit and Truth")). Jesus Himself is the ultimate "altar" and "high place" where humanity truly encounters God, offering Himself as the perfect sacrifice once for all ([Hebrews 13:10](/hebrews/13-10 "Hebrews 13:10 - We Have an Altar") and [Hebrews 10:10-14](/hebrews/10-10-14 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). The enemy's attempt to sow doubt about God's presence and power through Hezekiah's reforms ultimately failed, just as Satan's attempts to undermine Christ's mission through false accusations and temptations were defeated. In Christ, our trust in the LORD is not based on physical structures or human reforms, but on the living God who became flesh, perfectly fulfilled all righteousness, and established a new covenant where He dwells not in temples made with hands, but in the hearts of believers through His Spirit ([1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple")). He is the true and living way to God, making all previous physical structures and rituals obsolete in light of His perfect and complete 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.

1 Corinthians 2:15

But he that is spiritual judgeth all things, yet he himself is judged of no man.

2 Chronicles 32:12

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?

Isaiah 36:7

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

Matthew 27:43

He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.

2 Kings 18:4

He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.

2 Kings 18:5

He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor [any] that were before him.