What are high places in the Bible?

Definition and Etymology

“High places” in Scripture typically refer to elevated sites—often hills or raised altars—used for worship and sacrifice. The term in Hebrew is frequently “bāmôt” (בָּמוֹת). In the ancient Near East, such locations were thought to bring worshipers nearer to the divine because of their height and, in many cases, their distinct visibility in the landscape. These sites were commonly found among pagan nations but also appeared within the history of Israel.

Early Appearances in Scripture

From early Old Testament references, high places were often associated with idol worship or syncretistic religious practices. Deuteronomy 12:2 instructs the Israelites: “Destroy completely all the places where the nations you are dispossessing have served their gods—on the high mountains, on the hills, and under every green tree.” Such passages highlight that while pagan nations relied on high places, the people of Israel were meant to clear them out as they entered the Promised Land.

Despite these commands, high places sometimes entered into Israelite practice. Early on, due to the Tabernacle’s mobile nature and, later, the Temple not yet being built, sacrifice and worship on certain high places were tolerated for a season (see 1 Kings 3:2: “The people, however, were still sacrificing on the high places, because a house had not yet been built for the Name of the LORD.”). This temporary allowance, however, did not negate God’s overarching command to centralize true worship at the place He designated (Deuteronomy 12:5–6).

Evolution of High Places in Israel’s History

1. Pre-Temple Period: Before the construction of the Temple in Jerusalem by King Solomon (1 Kings 6), offerings were sometimes made at these locations. Some high places hosted altars to the true God, though this practice was always a concession rather than the ideal plan.

2. Monarchy and Divided Kingdom: After Solomon, high places proliferated—and so did idolatry. First Kings 14:23 notes: “For they, too, built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree.” Such references reflect the increasing perversion of these sites for Baal worship and other Canaanite deities. The northern kingdom, in particular, established rival worship centers to discourage visits to Jerusalem (1 Kings 12:28–31).

3. Post-Exilic and Later Periods: By the time of the later prophets, many high places had been destroyed, yet the lingering problem of syncretism and idolatry kept recurring as a central theme of rebuke (Ezekiel 16:24–25). Even after the return from exile, there were strong reminders to remain faithful to the Temple worship in Jerusalem alone.

Idolatrous Practices at High Places

Many high places contained altars, carved images, and Asherah poles, which were central in idol worship. Sacrifices (including, in extreme and forbidden cases, child sacrifices) occurred at some of these sites (2 Kings 16:3–4). Prophets like Hosea (Hosea 10:8) and Jeremiah (Jeremiah 7:31) condemned these practices as grievous violations of covenantal faithfulness. The existence of stones, pillars, or wooden images on these sites was a hallmark of pagan worship, illustrating why many faithful kings treated them as a primary target for reform.

Reforming High Places Under Faithful Kings

Some rulers took decisive action to eliminate them:

• King Asa: He “removed the pagan altars and high places” (2 Chronicles 14:3).

• King Hezekiah: He “removed the high places, shattered the sacred pillars,” and broke the bronze serpent that had become an object of worship (2 Kings 18:4).

• King Josiah: One of the most comprehensive reforms is recorded under Josiah, who defiled the high places, removed idol priests, and reinstituted proper worship (2 Kings 23:4–20).

Yet, certain other good kings failed to take down “the high places,” illustrating the pervasive hold of these sites on the people’s heart (1 Kings 15:14; 2 Kings 12:3).

Archaeological, Historical, and Manuscript Evidence

1. Archaeological Discoveries: Excavations at sites like Tel Dan, Lachish, and Megiddo have uncovered remains of ancient altars and worship platforms that corroborate biblical references to high places. Stone altars, small cultic objects, and inscriptions have been found, lending historical context to the biblical narrative.

2. External Writings: Ancient Near Eastern records (such as certain Canaanite and Phoenician inscriptions) confirm the widespread practice of worship in elevated sacred spaces. Although not all are directly tied to Israelite worship, these sources support the biblical description of the cultural environment.

3. Manuscript Reliability: Biblical manuscripts, including the Masoretic Text and the Dead Sea Scrolls, provide consistent testimony about high places. These manuscripts, when compared across centuries, exhibit remarkable cohesion in maintaining references to Israel’s struggle with illicit worship at these sites. Such consistency underscores the reliability of the biblical record on this topic.

Theological Implications

High places represent a fundamental spiritual conflict between pure devotion and syncretism. God’s command that worship be centralized in the prescribed Tent of Meeting (and later the Temple) signified that true communion with Him was on His terms, not through self-chosen locations. In Scripture, using high places for sacrifice often indicates a disregard of God’s command or a blend of truth and paganism.

This lesson continues to echo in discussions about proper worship, underlining that seeking God must not be done casually or through compromised methods. Scripture’s unanimous voice highlights the need for consistency of worship, loyalty to Yahweh, and rejection of false gods or autonomous forms of spirituality.

Relevant Lessons for Today

While the physical structures of ancient high places may no longer dominate modern landscapes, the principle of worship on “one’s own terms” can be a timeless challenge. Any attempts to blend contradictory practices or prioritize convenience over reverence constitute a similar risk of defying God’s order. Faithful adherence to God’s instructions, as laid out in Scripture, remains a guiding principle.

Conclusion

High places in the Bible are elevated worship sites that sprang from or frequently led to compromised worship. Initially tolerated before the building of the Temple, they later became centers of rampant idolatry. Faithful kings of Israel made significant efforts to destroy them in compliance with God’s commands.

Archaeological evidence and the unity of biblical manuscripts confirm that these references to high places are neither mythical nor contradictory, revealing genuine historical sites where worship—legitimate or illegitimate—took place. The overarching lesson is that worship should be concentrated where God prescribes, reflecting proper submission and reverence. As recorded consistently across Scripture, pursuing God according to His revealed will stands as a central theme, reminding believers of the necessity of genuine, obedient devotion.