2 Kings 12:3
Nevertheless, the high places were not removed; the people continued sacrificing and burning incense there.
Nevertheless
This word serves as a pivot in the narrative, indicating a contrast or exception to what has been previously stated. In the context of 2 Kings 12, it highlights the tension between the reforms initiated by King Jehoash and the persistent idolatrous practices of the people. The Hebrew word used here, "אַךְ" (akh), often introduces a limitation or exception, reminding us that human efforts, even those of a righteous king, are often incomplete without divine intervention.

the high places
The term "high places" refers to elevated sites used for worship, often associated with pagan rituals. In Hebrew, "בָּמוֹת" (bamot) denotes these locations, which were originally intended for the worship of Yahweh but became corrupted by idolatry. Archaeological findings have uncovered such sites, revealing altars and cultic objects, underscoring the syncretism that plagued Israel. The persistence of these high places symbolizes the struggle between true worship and cultural compromise.

were not removed
This phrase indicates a failure to fully eradicate idolatrous practices. The Hebrew verb "סוּר" (sur) means to turn aside or remove, suggesting that despite Jehoash's reforms, the people’s hearts were not fully turned back to God. This serves as a cautionary tale about the importance of complete obedience and the dangers of partial reform, reminding believers of the need for thorough spiritual cleansing.

the people continued sacrificing
The act of sacrificing, "זָבַח" (zabach) in Hebrew, was central to worship in ancient Israel. However, the continuation of sacrifices on the high places indicates a misdirected devotion. This persistence highlights the challenge of cultural and religious inertia, where people cling to familiar practices despite divine commandments. It serves as a reminder of the need for discernment and alignment with God’s will in worship.

and burning incense
Burning incense, "קָטַר" (qatar) in Hebrew, was a ritual act meant to symbolize prayers ascending to God. However, when performed on high places, it represented a deviation from prescribed worship. This practice underscores the human tendency to blend true worship with personal preferences or cultural influences. It calls believers to examine their own worship practices, ensuring they are rooted in Scripture and pleasing to God.

on the high places
Reiterating the location of these practices, this phrase emphasizes the entrenched nature of idolatry in Israel. The repetition serves as a literary device to stress the seriousness of the issue. Historically, these high places were often associated with Canaanite worship, and their persistence reflects the ongoing spiritual battle within Israel. It challenges believers to identify and dismantle any "high places" in their own lives that compete with their devotion to God.

Persons / Places / Events
1. Joash (Jehoash)
King of Judah who reigned for 40 years. He is noted for repairing the temple but failed to remove the high places.

2. High Places
Elevated sites where people worshiped and offered sacrifices, often associated with idolatry and syncretism.

3. Judah
The southern kingdom of Israel, where Joash reigned as king.

4. Temple of the LORD
The central place of worship in Jerusalem, which Joash sought to repair and restore.

5. Priests and Levites
Religious leaders responsible for temple worship and sacrifices, involved in the temple's restoration under Joash.
Teaching Points
Incomplete Obedience
Joash's failure to remove the high places serves as a reminder that partial obedience to God is not enough. We must strive for complete faithfulness in our walk with Him.

The Danger of Compromise
Allowing high places to remain represents compromise with the world. Believers are called to be set apart and not conform to worldly practices.

The Importance of True Worship
Worship should be directed solely to God and conducted in the manner He prescribes. We must guard against idolatry in any form.

Leadership Responsibility
Leaders have a duty to guide their people in righteousness. Joash's failure to remove the high places highlights the impact of leadership on spiritual health.

Legacy of Faithfulness
Our actions and decisions leave a legacy. Joash's initial reforms were overshadowed by his later failures, reminding us to remain steadfast throughout our lives.
Bible Study Questions
1. What are some "high places" in your life that may be hindering your full obedience to God?

2. How can the account of Joash encourage you to pursue complete faithfulness in your relationship with God?

3. In what ways can you ensure that your worship remains pure and focused solely on God?

4. How does the concept of leadership responsibility apply to your role in your family, church, or community?

5. Reflect on a time when compromise affected your spiritual walk. How can you learn from that experience to strengthen your faith today?
Connections to Other Scriptures
1 Kings 3:2-3
This passage highlights that even Solomon, despite his wisdom, allowed sacrifices on high places, showing a historical pattern of compromise in Israel.

2 Chronicles 24
Provides a parallel account of Joash's reign, emphasizing his initial faithfulness and later failures.

Deuteronomy 12:2-4
God's command to destroy high places, underscoring the importance of centralized worship in Jerusalem.

Jeremiah 7:31
Condemns the use of high places for idolatrous practices, illustrating God's disapproval of such worship.
A Mixed CharacterJ. Orr 2 Kings 12:1-3
The Influence of a Wise CounselorC.H. Irwin 2 Kings 12:1-3
The History of JoashD. Thomas 2 Kings 12:1-21
People
Ahaziah, Amaziah, Aram, David, Hazael, Jehoash, Jehoiada, Jehoram, Jehoshaphat, Jehozabad, Jehu, Joash, Jozabad, Shimeath, Shomer, Zibiah
Places
Beersheba, Gath, Jerusalem, Silla, Syria
Topics
Aside, Burn, Burned, Burning, Burnt, Continued, Howbeit, However, Incense, Making, Nevertheless, Offer, Offered, Offerings, Perfume, Places, Removed, Sacrifice, Sacrificed, Sacrifices, Sacrificing
Dictionary of Bible Themes
2 Kings 12:3

     7386   incense
     7442   shrine

2 Kings 12:1-3

     7241   Jerusalem, significance

2 Kings 12:1-12

     5508   ruins

2 Kings 12:1-18

     7245   Judah, kingdom of

2 Kings 12:2-3

     7374   high places
     8466   reformation

Library
Methodical Liberality
'4. And Jehoash said to the priests, All the money of the dedicated things that is brought into the house of the Lord, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the Lord, 5. Let the priests take it to them, every man of his acquaintance; and let them repair the breaches of the house, wheresoever any breach shall be found. 6. But it was so, that in the three and twentieth year
Alexander Maclaren—Expositions of Holy Scripture

Whether the Debt of Punishment Remains after the Guilt Has Been Forgiven through Penance?
Objection 1: It would seem that no debt of punishment remains after the guilt has been forgiven through Penance. For when the cause is removed, the effect is removed. But the guilt is the cause of the debt of punishment: since a man deserves to be punished because he has been guilty of a sin. Therefore when the sin has been forgiven, no debt of punishment can remain. Objection 2: Further, according to the Apostle (Rom. 5) the gift of Christ is more effective than the sin of Adam. Now, by sinning,
Saint Thomas Aquinas—Summa Theologica

Whether the Debt of Punishment Remains after Sin?
Objection 1: It would seem that there remains no debt of punishment after sin. For if the cause be removed the effect is removed. But sin is the cause of the debt of punishment. Therefore, when the sin is removed, the debt of punishment ceases also. Objection 2: Further, sin is removed by man returning to virtue. Now a virtuous man deserves, not punishment, but reward. Therefore, when sin is removed, the debt of punishment no longer remains. Objection 3: Further, "Punishments are a kind of medicine"
Saint Thomas Aquinas—Summa Theologica

Glad Givers and Faithful Workers
'And it came to pass after this, that Joash was minded to repair the house of the Lord. 5. And he gathered together the priests and the Levites, and said to them, go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not. 6. And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem
Alexander Maclaren—Expositions of Holy Scripture

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

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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