2 Chronicles 32:12
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'?
Did not Hezekiah himself remove His high places and His altars
Hezekiah, the king of Judah, initiated significant religious reforms during his reign, as recorded in 2 Kings 18:4 and 2 Chronicles 31:1. The "high places" were sites of worship often located on elevated ground, where people would offer sacrifices and burn incense, sometimes to Yahweh but often to other gods. These practices were contrary to the centralized worship that God commanded in Deuteronomy 12:2-5. Hezekiah's removal of these high places and altars was a return to the covenantal faithfulness required by the Law of Moses, emphasizing the exclusive worship of Yahweh. This action was a direct challenge to the syncretistic practices that had crept into Judah, reflecting Hezekiah's commitment to purifying the nation's worship.

and say to Judah and Jerusalem,
Hezekiah's reforms were directed towards both Judah, the southern kingdom, and its capital, Jerusalem. This indicates the comprehensive nature of his religious reforms, affecting both the rural areas and the political and spiritual center of the nation. Jerusalem held the temple, the central place of worship, which was to be the focal point of religious life in Israel. By addressing both Judah and Jerusalem, Hezekiah was ensuring that his reforms were implemented throughout the entire kingdom, reinforcing the unity and centralization of worship.

‘You must worship before one altar,
The insistence on worshiping before "one altar" refers to the altar in the temple in Jerusalem, as prescribed in Deuteronomy 12:13-14. This centralization of worship was intended to prevent idolatry and ensure that the worship of Yahweh was conducted according to His commandments. The temple in Jerusalem was the designated place for sacrifices and offerings, symbolizing God's presence among His people. This directive was a move towards religious purity and unity, aligning with the covenantal stipulations given to Israel.

and on it you shall burn sacrifices’?
The burning of sacrifices on the altar in Jerusalem was a key aspect of the sacrificial system established in the Mosaic Law. Sacrifices were a means of atonement, thanksgiving, and worship, pointing to the need for reconciliation with God. This phrase underscores the importance of adhering to the divinely instituted means of worship. In a typological sense, the sacrificial system foreshadows the ultimate sacrifice of Jesus Christ, who offered Himself once for all (Hebrews 10:10). Hezekiah's reforms, therefore, not only restored proper worship but also pointed forward to the fulfillment of the sacrificial system in Christ.

Persons / Places / Events
1. Hezekiah
The King of Judah known for his religious reforms, including the removal of high places and altars dedicated to other gods, centralizing worship in Jerusalem.

2. Judah and Jerusalem
The southern kingdom of Israel and its capital, where Hezekiah implemented his reforms to restore proper worship of Yahweh.

3. High Places and Altars
Sites of worship that were often used for idolatrous practices. Hezekiah's removal of these was a significant step in returning the nation to the worship of Yahweh alone.

4. Sennacherib's Invasion
The context of this verse is during the Assyrian king Sennacherib's campaign against Judah, where he attempts to undermine the people's trust in Hezekiah's reforms.

5. Worship at One Altar
Hezekiah's directive to worship at the temple in Jerusalem, emphasizing the centralization of worship and the exclusivity of Yahweh.
Teaching Points
Faithfulness in Leadership
Hezekiah's commitment to removing high places demonstrates the importance of leaders who prioritize faithfulness to God over popular or traditional practices.

Centralization of Worship
The directive to worship at one altar underscores the need for unity and purity in worship, avoiding syncretism and idolatry.

Trust in God's Commands
Despite external pressures and threats, Hezekiah's reforms show the importance of trusting and obeying God's commands, even when they seem counterintuitive.

Spiritual Reformation
Personal and communal reformation requires the removal of idols and a return to true worship, which can be applied to modern life by identifying and removing distractions from our devotion to God.

Resilience Against Opposition
Hezekiah's account encourages believers to stand firm in their faith and convictions, even when faced with ridicule or opposition from the world.
Bible Study Questions
1. How does Hezekiah's removal of high places challenge us to identify and remove "high places" or idols in our own lives?

2. In what ways can we ensure that our worship remains centered on God alone, as Hezekiah sought to do in Judah?

3. How can Hezekiah's example of leadership inspire us to influence our communities towards greater faithfulness to God?

4. What parallels can we draw between the challenges Hezekiah faced from Sennacherib and the challenges Christians face today in maintaining their faith?

5. How does the centralization of worship in Jerusalem relate to the New Testament understanding of worship in spirit and truth, as taught by Jesus?
Connections to Other Scriptures
2 Kings 18:4-6
Provides a parallel account of Hezekiah's reforms, emphasizing his faithfulness to God and his removal of idolatrous practices.

Deuteronomy 12:5-14
God's command to Israel to worship at the place He chooses, which Hezekiah follows by centralizing worship in Jerusalem.

Isaiah 36:7
Sennacherib's taunt to Hezekiah, questioning the removal of high places, which reflects the same event and challenges Hezekiah's reforms.
The Invasion of Sennacherib: 1. a Summons to SurrenderT. Whitelaw 2 Chronicles 32:9-16
Sennacherib and Hezekiah: Abasement and ExaltationW. Clarkson 2 Chronicles 32:9-23
People
Amoz, David, Hezekiah, Isaiah, Manasseh, Sennacherib
Places
Assyria, Babylon, Gihon, Jerusalem, Lachish, Millo
Topics
Altar, Altars, Aside, Bow, Burn, Burning, Commanded, God's, Hezekiah, Hezeki'ah, Incense, Jerusalem, Judah, Offer, Offerings, Perfume, Places, Remove, Removed, Sacrifices, Saying, Speaketh, Worship, Yourselves
Dictionary of Bible Themes
2 Chronicles 32:12

     7374   high places

2 Chronicles 32:1-22

     5305   empires

2 Chronicles 32:9-19

     7240   Jerusalem, history

2 Chronicles 32:10-15

     8027   faith, testing of

Library
A Strange Reward for Faithfulness
After these things, and the establishment thereof, Sennacherib, king of Assyria, came.'--2 CHRON. XXXII. 1. The Revised Version gives a much more accurate and significant rendering of a part of these words. It reads: 'After these things and this faithfulness, Sennacherib, king of Assyria, came.' What are 'these things' and 'this faithfulness'? The former are the whole of the events connected with the religious reformation in Judah, which King Hezekiah inaugurated and carried through so brilliantly
Alexander Maclaren—Expositions of Holy Scripture

Some Buildings in Acra. Bezeiha. Millo.
Mount Sion did not thrust itself so far eastward as mount Acra: and hence it is, that mount Moriah is said, by Josephus, to be "situate over-against Acra," rather than over-against the Upper City: for, describing Acra thus, which we produced before, "There is another hill, called Acra, which bears the Lower City upon it, steep on both sides": in the next words he subjoins this, "Over-against this was a third hill," speaking of Moriah. The same author thus describes the burning of the Lower City:
John Lightfoot—From the Talmud and Hebraica

The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Temporal Advantages.
"We brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content."--1 Tim. vi. 7, 8. Every age has its own special sins and temptations. Impatience with their lot, murmuring, grudging, unthankfulness, discontent, are sins common to men at all times, but I suppose one of those sins which belongs to our age more than to another, is desire of a greater portion of worldly goods than God has given us,--ambition and covetousness
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but
John Lightfoot—From the Talmud and Hebraica

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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