Nevertheless, the high places were not taken away, and the people continued sacrificing and burning incense on the high places. NeverthelessThis 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 14, it highlights the incomplete nature of the reforms undertaken by King Amaziah. Despite any positive actions he may have taken, this word underscores the persistent issue of idolatry that plagued Israel. It serves as a reminder of the human tendency to fall short of complete obedience to God’s commands. the high places
The term "high places" refers to elevated sites used for worship, often associated with pagan rituals. In Hebrew, these are known as "bamot." Archaeological evidence suggests that these sites were widespread throughout ancient Israel and Judah. They were often used for the worship of Yahweh in unauthorized ways, as well as for the worship of other deities. The persistence of these sites indicates a syncretism that was contrary to the centralization of worship in Jerusalem, as commanded in Deuteronomy 12. were not taken away
This phrase indicates a failure to fully eradicate idolatrous practices. The Hebrew root for "taken away" is "sur," meaning to remove or turn aside. The incomplete removal of these high places reflects a partial obedience to God’s law, which often led to spiritual and national decline. It serves as a cautionary tale about the dangers of compromise in matters of faith. the people continued sacrificing
The act of sacrificing, in Hebrew "zabach," was central to worship in ancient Israel. However, the continuation of sacrifices at unauthorized sites reflects a disobedience to God’s command to centralize worship in Jerusalem. This persistence in unauthorized worship practices highlights the challenge of leading a nation to true spiritual reform and the deep-rooted nature of cultural and religious traditions. and burning incense
Burning incense, or "qatar" in Hebrew, was a common practice in ancient Near Eastern worship, symbolizing prayers rising to the deity. In the context of Israel, incense was to be burned only in the temple in Jerusalem. The continuation of this practice at high places indicates a blending of pagan and Yahwistic worship, which was strictly forbidden. This serves as a metaphor for the mixed devotion that can plague believers, calling for a pure and undivided heart in worship. on the high places
Reiterating the location of these unauthorized worship practices, this phrase emphasizes the ongoing issue of idolatry. The high places were often associated with Canaanite religious practices, and their continued use by the Israelites represents a failure to fully separate from the surrounding pagan cultures. This highlights the importance of spiritual vigilance and the need for leaders to guide their people in true worship according to God’s commands. Persons / Places / Events 1. Amaziah- King of Judah during this time, who did what was right in the eyes of the Lord, but not wholeheartedly. 2. High Places- Elevated sites where people engaged in worship, often associated with idolatry and practices contrary to the worship of Yahweh. 3. Judah- The southern kingdom of Israel, where Amaziah reigned. 4. Sacrificing and Burning Incense- Acts of worship that were supposed to be conducted in the temple in Jerusalem, but were being improperly performed at the high places. 5. The People of Judah- Continued in practices that were not fully aligned with God's commands, reflecting a partial obedience. Teaching Points Partial Obedience is DisobedienceAmaziah's failure to remove the high places demonstrates that partial obedience to God is not enough. True devotion requires complete adherence to His commands. The Danger of Cultural CompromiseThe persistence of high places reflects a compromise with surrounding cultures. Believers today must be vigilant against allowing cultural practices to dilute their faith. The Importance of Centralized WorshipGod's command to worship in Jerusalem underscores the importance of unity and purity in worship. Christians should prioritize gathering with the church community for worship. Leadership and InfluenceLeaders have a significant impact on the spiritual direction of their people. Christian leaders should strive to lead by example, fully committed to God's ways. The Call to Personal HolinessEach believer is called to examine their own life for "high places"—areas of compromise or sin—and to remove them in pursuit of holiness. Bible Study Questions 1. What are some "high places" in your life that might be hindering your full obedience to God? 2. How can the example of Amaziah's partial obedience serve as a warning for your own spiritual walk? 3. In what ways can you ensure that your worship remains pure and centered on God, avoiding cultural compromises? 4. How can you, as a leader or influencer in your community, encourage others to pursue complete devotion to God? 5. Reflect on a time when you experienced the consequences of partial obedience. How did it affect your relationship with God, and what did you learn from it? Connections to Other Scriptures 1 Kings 3:3- Solomon also worshiped at high places, showing a historical pattern of incomplete devotion among Israel's leaders. Deuteronomy 12:2-4- God commanded the Israelites to destroy high places, emphasizing the importance of centralized worship in Jerusalem. 2 Kings 12:3- Similar to Amaziah, Jehoash also failed to remove the high places, indicating a recurring issue in Judah's history. 2 Chronicles 25:2- Provides additional insight into Amaziah's reign, noting his incomplete devotion to God. Jeremiah 7:9-10- Highlights the problem of worshiping other gods while claiming to follow Yahweh, a theme relevant to the high places. People Ahaziah, Amaziah, Amittai, Azariah, David, Edomites, Hepher, Jehoaddan, Jehoahaz, Jehoash, Jehu, Jeroboam, Joahaz, Joash, Jonah, Nebat, Zachariah, ZechariahPlaces Beth-shemesh, Corner Gate, Damascus, Edom, Elath, Ephraim Gate, Gath-hepher, Hamath, Israel, Jerusalem, Joktheel, Lachish, Lebanon, Lebo-hamath, Samaria, Sea of the Arabah, Sela, Syria, Valley of SaltTopics Aside, Burn, Burned, Burning, Burnt, Continued, Howbeit, However, Incense, Making, Offer, Offered, Offerings, Perfume, Places, Removed, Sacrifice, Sacrificed, Sacrifices, Sacrificing, YetDictionary of Bible Themes 2 Kings 14:4 7386 incense 2 Kings 14:1-22 5366 king 2 Kings 14:3-4 7374 high places Library 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 TestamentThe Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 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 The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible 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 Links 2 Kings 14:4 NIV2 Kings 14:4 NLT2 Kings 14:4 ESV2 Kings 14:4 NASB2 Kings 14:4 KJV
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