What was wrong with the sacred pillars the Israelites built (2 Kings 17:10)?

They set up for themselves sacred pillars and wooden images on high bills and under green trees. They would no doubt say that these things were to remind them of God, but God had forbidden such things, and using them always lowered God in their estimation, so that the things themselves eventually became the objects of their worship. They burned incense (which speaks of worship) in the high places "like the nations" who were dispossessed for such evil, and did wicked things that provoked the anger of the Lord (v.11).

Israel was to follow what is altogether just, for this would have a direct bearing on their practical inheritance of the land (v.20). Also the nations planted groves as places of idol worship. Israel is told not to plant a tree as an image in proximity to an altar built for the worship of the Lord. They were allowed to build either a stone or earthen altar (Ex.20:24-25), but no suggestion of idolatry was to be allowed. "A sacred pillar" might be considered as a reminder of spiritual things, but the Lord hates this. If His Word is not a sufficient reminder, then we are in a bad spiritual state which will not be helped by material objects. Let us greatly value the Word of God and refuse to add to it.

There are several Hebrew words translated 'pillar': the principal are

matstsebah, from 'to set, put, place;' and hence anything that is set up. It is used for the stone that Jacob had had for a pillow, which he set up, and on which he poured oil and made his vow. Also for the heap of stones he raised when Laban and he parted. Gen. 28:18, 22; Gen. 31:13, 45-52; Gen. 35:14, 20; Ex. 24:4; Isa. 19:19. From Deut. 12:3 it would appear that pillars of some sort were also connected with idolatry. These may resemble the cairns often found in what were idolatrous lands. Absalom raised up for himself a pillar to keep his name in remembrance because he had no son. 2 Sam. 18:18.

The word ammud occurs many times for the pillars of the tabernacle and the temple. It is also used for the pillar of cloud and the pillar of fire; also symbolically for the pillars of the heavens and the pillars of the earth. Ex. 13:21; Ex. 27:10-17; 1 Kings 7:2-42; Job 9:6; Job 26:11; Ps. 75:3; Ezek. 40:49; Ezek. 42:6.

This chapter leads us upon new ground. The obligations of the religious life of Israel were stated in the first part of chapter 16 and now the government of the people in the land is commanded. "Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow. Civil order, that indispensable condition of the stability and prosperity of nations and states, rests upon a conscientious maintenance of right, by means of a well-ordered judicial constitution and an impartial administration of justice" (F. Delitzsch). Judges and officials were to be appointed and a higher judicial court for more difficult cases to be established, the latter at the place of the sanctuary. Idolatry is prominently mentioned again because it is the most serious matter, both individually and nationally, to forsake the one Jehovah. Apostasy from Jehovah and His covenant is wickedness. Chapter 16:21-22 also has reference to idolatry. The idolatrous altars and images were set up under, or, beside green trees. See 1 Kings 14:23; 2 Kings 17:10; Jeremiah 17:2. Then there is provision made for the choice of a king. The Lord foresaw Samuel's time, when the people would reject Him as their King and desire to be like other nations; and foreseeing their failures He made provision for this emergency.

The word commonly used for the high place is bamah, signifying what is high or elevated (cf. Ezek. 20:29), and then the hills on which altars were erected. There were such places in Canaan before the Israelites entered it, which they were told to destroy. Num. 33:52. If the Israelites had such, God would destroy them and cut down their images. Lev. 26:80.

asherah, asherath. The word 'grove' naturally suggests a row of trees, but that this cannot be the meaning is evident from groves being set up 'under every green tree.' 1 Kings 14:23; 2 Kings 17:10. Manasseh set a graven image of the grove that he had made in the temple, which Josiah removed, burnt, and ground to powder. 2 Kings 21:7; 2 Kings 23:6. This was doubtless made of metal, but the groves were of wood, as we learn from their being cut down, and burnt. Judges 6:25-26; 2 Kings 23:14-15. One passage speaks of groves being planted, Deut. 16:21; another, of their being made, and another, of their being built. 1 Kings 14:15, 23. They are constantly associated with idols and images, and Judges 3:7 speaks of their being served along with Baalim.

On the whole it seems most probable that they were wooden symbols of a goddess, in the form of images or pillars, or mere stems of trees inserted in the earth. In 2 Kings 23:7 we read that women wove 'hangings' for the groves, but these were literally 'houses' or 'tents,' which implies that they enclosed the groves, probably for impure purposes, for immorality was almost constantly associated with idolatry. Kalisch and others suppose that the name Asherah has reference to the Syrian goddess Astarte, and it is so translated by the LXX in 2 Chr. 15:16. Fürst refers it to the Phoenician nature-god. The many references to the idols, images, and groves show how far Israel had departed from the living God and fallen into idolatry.

There is another thing that characterises Babylon - idolatry; like Balaam, who set a stumbling-block before the children of Israel, etc. When priesthood comes in, there is always more or less of idolatry also. If I know how to come to God, I do not want a priest any more than an idol; but if not, I want both. "Abominations" (v. 4, 5) simply means idols. The word 'abomination' constantly occurs in the Old Testament, meaning an idol. It is connected with all that is degraded; and the moment man gives up belief in the true God, he is sure to degrade himself. If man does not look to something above himself, he will sink to that which is below him, as we see in Romans 1. The attributes of God Himself were made to be symbolised in the cherubim which the Ninevites, etc., used to worship. They stopped short at the symbol, instead of going beyond to Him who was symbolised, and this was idolatry. In Israel they made pillars of God's throne. What men had formerly about the Creator, they have now about the Intercessor. The truth of God is thrown into a channel that suits nature, but it is opposed to the Holy Ghost.

Brought out of Egypt by the exercise of divine power, brought into the land, too, in fulfilment of Jehovah's promise, their entrance into Canaan, and their possession of it, did not depend on their obedience; though for their continuance therein, the keeping of the covenant was an absolute necessity. Placed before God on the ground of law, obedience was requisite, if the land was to support them, or to continue to be cultivated by those to whom Jehovah had given it. So from verses 1-13 we have enumerated the blessings which, on condition of their continued obedience, they would enjoy; and from verses 14-45, the different dealings with them in judgment, if disobedient, till exile should be their portion.

Let us read in the words of Jehovah the various blessings that He promised them. "Ye shall make you no idols, nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down to it, for I am the Lord your God. Ye shall keep my Sabbaths, and reverence my sanctuary: I am the Lord." Idolatry avoided, the Sabbath, the sign between Jehovah and Israel duly remembered, and His sanctuary reverenced, the people would have kept themselves apart from other nations, and would have maintained the testimony to the one true God. Then if walking in His statutes, and keeping His commandments, God would abundantly bless them. "I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach to the vintage, and the vintage shall reach to the sowing time, and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight; and your enemies shall fall before you by the sword. For I will have respect to you, and make you fruitful, and multiply you, and establish my covenant with you. And ye shall eat old store, and bring forth the old because of the new. And I will set my tabernacle among you and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people. I am the Lord your God which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright" (verses 4-13).

In the closing lines of chapter 16 Israel is warned against the most distant approach to the religious customs of the nations around. "Thou shalt not plant thee a grove of any trees near to the altar of the Lord thy God, which thou shalt make thee. Neither shalt thou set thee up any image which the Lord thy God hates." They were carefully to avoid everything which might lead them in the direction of the dark and abominable idolatries of the heathen nations around. The altar of God was to stand out in distinct and unmistakable separation from those groves and shady places where false gods were worshipped, and things were done which are not to be named. In a word, everything was to be most carefully avoided which might, in any way, draw the heart away from the one living and true God.

Now we touch on the instruments and means which Jehovah established for the purpose of carrying out the life of the people in judicial matters. Judges and officers were to abound. They were to be made in all their gates, and with watchful care there is a guard against respect of persons and anything calculated to turn aside the sentence of righteousness. The land which Jehovah their God gave must have justice; loving-kindness, and mercy between man and man, and all pleasant affections among the people must not interfere in such questions. Along with all this we suddenly find what the spirit of man cannot understand — the introduction of a fresh allusion to religious matters. "Thou shalt not plant a grove of any trees near to the altar of Jehovah thy God, which thou shalt make thee. Neither shalt thou set thee up any image; which Jehovah thy God hates. Thou shalt not sacrifice to Jehovah thy God any bullock, or sheep, wherein is blemish, or any evil-favouredness: for that is an abomination to Jehovah thy God."

With this beginning of Deuteronomy 17 there goes a strong warning as to any man or woman that had wrought wickedness in the sight of Jehovah in transgressing His covenant, going and serving other gods, more particularly worshipping the host of heaven. It appears to me that, so far from presenting the smallest real difficulty, so far from being an interruption of the great subject of the judicial life of Israel, we have to face here the important truth that what touches God, what falsifies Him as such, has the closest bearing on the daily life of His people, both in their households and also in matters of public judgment. If we are wrong in what we allow as to God Himself, if there is a tampering with that which sullies His glory, a dishonour allowed (for instance) as to His nature in admitting these false gods, or setting up creatures in the place of God Himself, all the lower part of the life will feel at once the destructive and corrupting consequences of it.