Isaiah 36:7: Why is removing high places presented by the Rabshakeh as a sign of God’s disfavor if Hezekiah’s reforms were meant to honor God?

Historical Background of Isaiah 36:7

Isaiah 36 describes the Assyrian invasion of Judah during the reign of King Hezekiah. Sennacherib, the king of Assyria, sends his field commander (the Rabshakeh) to intimidate Jerusalem into surrender. In this confrontation, the Rabshakeh attempts to undermine Hezekiah’s leadership and Judah’s confidence in their God.

When the Rabshakeh states, “But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah removed, saying to Judah and Jerusalem, ‘You must worship before this altar’?” (Isaiah 36:7), he implies that Hezekiah’s removal of pagan high places has somehow angered the God of Israel. This argument sought to discredit Hezekiah’s reforms and cause confusion among the people.

Hezekiah’s Reforms and the Removal of High Places

Hezekiah became king over Judah and initiated an extensive religious renewal. The “high places” were local worship sites scattered throughout the land—often devoted to idols or mixed forms of worship that broke from the instruction given in the Law. According to 2 Kings 18:3–4, Hezekiah “did what was right in the eyes of the LORD,” and he “removed the high places, shattered the sacred pillars, and cut down the Asherah poles….” He also destroyed the bronze serpent that Moses had made because the people had begun to worship it improperly (2 Kings 18:4).

Central to Hezekiah's reforms was restoring worship exclusively to the temple in Jerusalem, in alignment with passages like Deuteronomy 12:5–6 (where the people are instructed to worship God in the place He would choose). By tearing down alternative worship centers, Hezekiah was ensuring that the people devoted themselves to God under the covenantal guidelines laid out in Scripture.

Rabshakeh’s Misunderstanding (or Manipulation)

The argument posed by the Rabshakeh betrays either a misinterpretation or a deliberate twisting of Judah’s faith. He conflates the worship of the true God at the temple with the worship at local high places and altars. In the Rabshakeh’s view—or perhaps his propaganda—removing these sites would have stripped away God’s support from Judah. The high places were, in fact, often associated with idol worship or syncretism (a blending of the worship of Yahweh with that of false gods).

Archaeological evidence from sites in Judah shows remnants of local shrines associated with pagan deities, underscoring why devout kings like Hezekiah would remove them. By pointing out the dismantling of these places, the Rabshakeh was attempting to undermine confidence in Hezekiah’s leadership and sow fear among the people, suggesting they had offended their God by removing altars the Assyrian official incorrectly viewed as legitimate.

The Purpose and Nature of High Places in the Ancient Near East

“High places” (Hebrew term “bamot”) in the broader region of the Ancient Near East served as sites of sacrifice, worship, and religious rituals. While some high places may have originally been dedicated to the God of Israel, over time these sites became corrupted by pagan influences. Scripture consistently portrays such locations as problematic once idolatrous or unauthorized worship took place upon them.

Deuteronomy 12:2–5 commands the Israelites to destroy all pagan worship sites in the land. Hezekiah’s actions conformed closely to this earlier mandate. By centralizing worship in Jerusalem, he was, in fact, honoring God, not provoking Him.

Why the Rabshakeh Presented It as a Sign of Disfavor

1. Propaganda Tactic: The Rabshakeh’s goal was to demoralize Judah’s people. By claiming that Hezekiah had removed sites supposedly dedicated to God, he implied that Judah’s king had angered the very deity they relied on for protection.

2. Lack of Understanding of Covenant Worship: Assyrians were accustomed to multiple shrines and idols for various national gods, so they presumed that removing altars would equate to losing divine aid. They failed to grasp the exclusive worship required by Israel’s covenant relationship with God.

3. Undermining Hezekiah’s Authority: The Rabshakeh undermined public confidence in Hezekiah by portraying the king’s actions as unfaithful or ignorant. He wanted to turn popular opinion against Hezekiah and prompt capitulation.

Biblical Mandate for the Centralized Worship

According to Deuteronomy 12:13–14, “Be careful not to offer your burnt offerings in just any place you see; you must offer them only in the place the LORD will choose in one of your tribes.” This scriptural mandate envisioned a single authorized center for national worship. Hezekiah’s removal of the high places squared exactly with these instructions.

Second Chronicles 31:1 also elaborates that following a national celebration, the people went out to remove “the sacred pillars, cut down the Asherah poles, and demolished the high places and altars throughout Judah, Benjamin, Ephraim, and Manasseh to the last one.” This underscores that Hezekiah’s reforms enjoyed widespread support among the faithful remnant in Judah, counter to the Rabshakeh’s disparagement.

Consistency with the Broader Witness of Scripture

Throughout the Old Testament, kings who allowed high places to remain are typically rebuked (e.g., 1 Kings 15:14; 22:43). Hezekiah stands out as one of the few who zealously removed them. The Rabshakeh’s statement in Isaiah 36:7 conflicts with the overall testimony of Scripture that God approved of reforms aligning worship under His ordained system.

Conclusion

While the Rabshakeh presented the removal of high places as evidence of God’s disfavor, Hezekiah’s actions were in fact rooted in obedience to God’s command to eliminate idol worship and centralize devotion at the temple in Jerusalem. His reforms were meant to bring Judah back into compliance with the covenant requirements. The Rabshakeh’s argument relied on distortion and fear, hoping to weaken the people’s trust in Hezekiah and in God’s protection.

Hezekiah’s fidelity to the covenant stands affirmed in the historical and scriptural record. Far from sealing Judah’s doom, his actions set the stage for God’s miraculous deliverance, revealing that the removal of those high places was an act of faithfulness, not a sign of the Lord’s disfavor.