2 Kings 12 3

2 Kings 12:3 kjv

But the high places were not taken away: the people still sacrificed and burnt incense in the high places.

2 Kings 12:3 nkjv

But the high places were not taken away; the people still sacrificed and burned incense on the high places.

2 Kings 12:3 niv

The high places, however, were not removed; the people continued to offer sacrifices and burn incense there.

2 Kings 12:3 esv

Nevertheless, the high places were not taken away; the people continued to sacrifice and make offerings on the high places.

2 Kings 12:3 nlt

Yet even so, he did not destroy the pagan shrines, and the people still offered sacrifices and burned incense there.

2 Kings 12 verses

2 Kings 12 3 Meaning

This verse serves as a crucial qualifier for King Joash's otherwise largely righteous reign, specifically after the positive account of his initial actions under Jehoiada and the repair of the temple. While Joash diligently ensured the temple's upkeep, a significant religious shortcoming persisted under his rule: the continued existence and popular use of "high places." Despite God's clear commands for centralized worship, the people, seemingly with the king's tolerance, continued to offer sacrifices and burn incense at these unauthorized, localized altars. This reveals a pervasive religious challenge in Judah, indicating that even reform-minded kings struggled to eradicate deeply ingrained syncretic or unbiblical practices among the populace.

2 Kings 12 3 Context

2 Kings Chapter 12 primarily details the reign of King Joash (also called Jehoash) of Judah. After the traumatic rule of Athaliah, Joash was brought to the throne at a young age, with Jehoiada the priest serving as his mentor and guardian (2 Kgs 11:1-21, 2 Kgs 12:1-2). His early reign is depicted positively, especially regarding the crucial repair of the neglected Temple in Jerusalem, financed through special contributions. This work underscored a revival of faithful Yahweh worship after years of decline and the influence of Baal worship. Verse 3, however, provides a crucial counterpoint, highlighting a significant limitation or ongoing failure even within this period of reform. It serves as a consistent evaluative clause found in the narratives of many "good" kings of Judah, indicating their inability or unwillingness to fully dismantle all remnants of unauthorized or syncretistic worship practices deeply embedded within the culture. The "high places" had existed since pre-Israelite times, were adopted by Israel, and even used for Yahweh worship, but contrary to the Deuteronomic command for exclusive, centralized worship in Jerusalem.

2 Kings 12 3 Word analysis

• However (אךְ - 'akh): This conjunction introduces a qualification or contrast. It signifies a deviation from the positive narrative preceding it, pointing to an area where the king's or people's actions were incomplete or inconsistent with divine expectation, despite other commendable deeds.
• the high places (הַבָּמוֹת - ha-bamot): This is a critical term. Bamot refers to elevated open-air sanctuaries or shrines. Originally Canaanite worship sites, they were later adapted by Israelites for worship, sometimes for Yahweh, but often involving syncretistic practices or idol worship. God's law (especially in Deuteronomy) explicitly commanded the destruction of all such places and the centralization of worship to Jerusalem, so their persistence signifies disobedience and religious compromise.
• were not removed (לֹא סָרוּ - lo saru): The Hebrew verb sur (to remove, depart, turn aside) in the passive voice indicates that these sites remained. This implies a lack of decisive action on the part of the king and religious authorities to enforce the Mosaic Law fully. It highlights an incompleteness in the spiritual reformation of Joash's reign.
• the people (הָעָם - ha-'am): Emphasizes that the practice was widespread and ingrained within the general populace, not merely isolated acts by a few. This suggests a deeply rooted custom that was difficult for the king or priests to overturn, perhaps due to popular demand or deeply held tradition.
• still sacrificed (עוֹד מְזַבְּחִים - 'od mezabhchim): "Still" ('od) denotes continuation, showing that this was an ongoing problem passed down from previous generations. "Sacrificed" (from zabakh, to slaughter for sacrifice) indicates a ritual act of worship. While sometimes offerings were to Yahweh, the issue was the unauthorized location, making the worship potentially impure or unaccepted.
• and burned incense (וּמְקַטְּרִים - u-m'qatirim): To "burn incense" (qatar) was another form of ritual worship, often associated with prayer and reverence (Ex 30:7-8). At the high places, it was another act of worship being offered outside of the divinely sanctioned location, signaling deviation from God's prescribed worship.
• on the high places (בַּבָּמוֹת - ba-bamot): The repetition of "high places" underscores that the fundamental problem was the location of worship. It's not necessarily the act of sacrificing or burning incense itself that was problematic, but performing these acts at sites that God had commanded to be destroyed, thereby compromising the purity and exclusivity of Yahweh worship.

• "However, the high places were not removed": This phrase captures the tension and recurring pattern in the Deuteronomistic history. It often precedes or follows accounts of otherwise 'good' kings, demonstrating that despite efforts towards righteousness or reform, there remained a pervasive element of compromise or incomplete obedience regarding Israel's covenant with Yahweh, particularly concerning centralized worship. It implies a failure to implement a thorough purification of religious practices.
• "the people still sacrificed and burned incense on the high places": This part highlights the popular adherence to localized worship centers, indicating that while official reforms might take place at the Jerusalem Temple, the ingrained religious habits of the common people at the local level were resistant to change. It points to the ongoing struggle against syncretism and popular deviation from God's specific commands concerning worship protocol and purity.

2 Kings 12 3 Bonus section

This verse exemplifies a common pattern in the narrative of the kings of Judah: even 'good' kings often receive a mixed review, with their failure to remove the high places being a persistent criticism. This highlights the practical difficulty of religious reform, particularly when it confronts popular customs and traditions. It wasn't just about decreeing change, but about altering deep-seated religious habits and beliefs among the common people. This historical failure also serves as a perpetual lesson on the importance of complete obedience and not allowing for areas of compromise in worship or spiritual life, even if they seem minor or convenient. God's commands regarding centralized worship aimed at ensuring purity and singularity in devotion to Him alone, a lesson often forgotten or poorly applied by many of Israel's leaders.

2 Kings 12 3 Commentary

2 Kings 12:3 offers a vital nuance to King Joash's reign, placing it within a recurring theme in the books of Kings concerning the kings of Judah. While Joash demonstrated commendable initiative in repairing the temple and restoring Yahwistic worship in Jerusalem, his failure to abolish the high places represents a significant lapse in full obedience to God's covenant commands (Deut 12). This was not merely about a choice of venue; it reflected a theological issue. These "high places," even when intended for Yahweh, facilitated a decentralized, often syncretistic form of worship that diluted the unique identity and exclusive demands of Israel's God. Their continued use points to the deeply entrenched nature of such practices among the populace, posing a challenge even for reforming kings. The verse underscores that partial obedience, though seemingly well-intentioned in other areas, still constitutes disobedience and prevents a full embrace of God's will for His people.