2 Kings 16:4
And he sacrificed and burned incense on the high places, on the hills, and under every green tree.
And he sacrificed and burned incense on the high places
This phrase refers to King Ahaz of Judah, who engaged in idolatrous practices. The "high places" were elevated sites often used for worship, both for Yahweh and for pagan deities. These locations were typically chosen for their height, symbolizing closeness to the divine. Despite God's command to worship only in the temple in Jerusalem, many Israelites continued to use these sites, which were often associated with Canaanite religious practices. This disobedience reflects a recurring theme in Israel's history, where the people turned away from exclusive worship of Yahweh, leading to spiritual decline and eventual judgment.

on the hills
The mention of "hills" emphasizes the widespread nature of Ahaz's idolatry. Hills were commonly used for pagan worship due to their prominence in the landscape, making them visible and accessible. This practice was contrary to the centralized worship God had established in Jerusalem. The use of hills for worship is condemned in other parts of Scripture, such as in Deuteronomy 12:2, where God commands the destruction of these sites. Ahaz's actions demonstrate a deliberate rejection of God's instructions and a preference for the religious customs of surrounding nations.

and under every green tree
The phrase "under every green tree" indicates the pervasiveness and accessibility of idol worship during Ahaz's reign. Green trees, often associated with fertility and life, were used as sites for pagan rituals, including those dedicated to Asherah, a Canaanite goddess. This imagery is used throughout the Old Testament to describe idolatrous practices (e.g., Jeremiah 2:20, Ezekiel 6:13). The use of trees in worship highlights the blending of Canaanite religious elements with Israelite practices, which was strictly forbidden by God. This syncretism led to moral and spiritual corruption, distancing the people from their covenant relationship with God.

Persons / Places / Events
1. Ahaz
The king of Judah during this time, known for his idolatrous practices and departure from the ways of his forefathers who followed the Lord.

2. High Places
Elevated sites often used for idol worship and pagan rituals, contrary to the worship of Yahweh in the temple at Jerusalem.

3. Hills and Green Trees
Common locations for pagan worship in ancient Near Eastern cultures, symbolizing fertility and life but used here in the context of idolatry.

4. Judah
The southern kingdom of Israel, which was supposed to be a beacon of faithfulness to Yahweh but was led astray by its king.

5. Idolatry
The worship of idols or false gods, which was strictly forbidden in the Mosaic Law and led to spiritual and moral decline.
Teaching Points
The Danger of Compromise
Ahaz's actions demonstrate how compromising with pagan practices leads to spiritual decline. Believers must guard against allowing cultural influences to dilute their faith.

The Importance of Obedience
The Mosaic Law clearly prohibited idol worship. Ahaz's disobedience serves as a warning that ignoring God's commands leads to personal and communal consequences.

The Influence of Leadership
As king, Ahaz's idolatry had a profound impact on the nation. This underscores the responsibility of leaders to guide others in righteousness and the potential widespread effects of their actions.

The Call to Purity in Worship
True worship is exclusive to God and should not be mixed with pagan practices. Believers are called to worship God in spirit and truth, avoiding syncretism.

Repentance and Restoration
Despite Ahaz's failures, the history of Israel shows that God is always ready to forgive and restore those who turn back to Him. This offers hope for individuals and communities who have strayed.
Bible Study Questions
1. What were the high places, and why were they significant in the context of Israel's worship practices?

2. How does Ahaz's idolatry compare to the commands given in Deuteronomy 12:2-4, and what can we learn from this about obedience to God's Word?

3. In what ways can modern believers be tempted to "sacrifice and burn incense" on metaphorical high places, and how can we guard against this?

4. How does the leadership of Ahaz contrast with the leadership qualities God desires, and what implications does this have for leaders today?

5. Reflect on a time when you or your community experienced the consequences of spiritual compromise. How did repentance and turning back to God bring restoration?
Connections to Other Scriptures
Deuteronomy 12:2-4
This passage commands the Israelites to destroy all high places and not worship as the pagans do, highlighting the disobedience of Ahaz.

Isaiah 1:29-30
Isaiah speaks against those who worship under green trees, linking to the practices of Ahaz and the spiritual adultery of Judah.

2 Chronicles 28:1-4
Provides a parallel account of Ahaz's reign, emphasizing his idolatry and the consequences for Judah.

Jeremiah 2:20
Describes Israel's idolatry using the imagery of spreading out under every green tree, similar to the practices of Ahaz.
The Wickedness of AhazJ. Orr 2 Kings 16:1-4
A People's King and Priest, or Kinghood and PriesthoodDavid Thomas, D. D.2 Kings 16:1-20
A People's King and Priest; Or, Kinghood and PriesthoodD. Thomas 2 Kings 16:1-20
Steps in a Downward Path: the Reign of AhazC.H. Irwin 2 Kings 16:1-20
People
Ahaz, Aram, David, Edomites, Hezekiah, Israelites, Jotham, Pekah, Remaliah, Rezin, Syrians, Tiglathpileser, Uriah, Urijah
Places
Assyria, Damascus, Elath, Jerusalem, Kir, Syria
Topics
Burned, Burning, Burnt, Green, Heights, Hills, Hilltops, Incense, Leafy, Maketh, Offered, Offerings, Perfume, Places, Sacrificed, Sacrifices, Sacrificeth, Spreading, Tree
Dictionary of Bible Themes
2 Kings 16:4

     7386   incense
     7442   shrine

2 Kings 16:1-4

     7241   Jerusalem, significance

2 Kings 16:1-20

     5366   king

2 Kings 16:3-4

     7435   sacrifice, in OT

Library
That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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