2 Chronicles 33:15

Translation
King James Version
And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.
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KJV (with Strong's)
And he took away H5493 the strange H5236 gods H430, and the idol H5566 out of the house H1004 of the LORD H3068, and all the altars H4196 that he had built H1129 in the mount H2022 of the house H1004 of the LORD H3068, and in Jerusalem H3389, and cast H7993 them out H2351 of the city H5892.
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Complete Jewish Bible
He removed the foreign gods and the idol from the house of ADONAI and all the altars he had built on the hill of the house of ADONAI and in Yerushalayim, and threw them out of the city.
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Berean Standard Bible
He removed the foreign gods and the idol from the house of the LORD, along with all the altars he had built on the temple mount and in Jerusalem, and he dumped them outside the city.
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American Standard Version
And he took away the foreign gods, and the idol out of the house of Jehovah, and all the altars that he had built in the mount of the house of Jehovah, and in Jerusalem, and cast them out of the city.
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World English Bible Messianic
He took away the foreign gods, and the idol out of the LORD’s house, and all the altars that he had built in the mountain of the LORD’s house, and in Jerusalem, and cast them out of the city.
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Geneva Bible (1599)
And he tooke away the strange gods and the image out of the house of the Lord, and all the altars that he had built in the mount of the house of the Lord, and in Ierusalem, and cast them out of the citie.
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Young's Literal Translation
And he turneth aside the gods of the stranger, and the idol, out of the house of Jehovah, and all the altars that he had built in the mount of the house of Jehovah and in Jerusalem, and casteth them to the outside of the city.
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See also
2 Chronicles 33:32 Chronicles 33:7Ezekiel 18:20Ezekiel 18:22Hosea 14:1Hosea 14:3Matthew 3:8
In the KJVVerse 11,924 of 31,102

Study This Verse

SUMMARY

This verse vividly portrays King Manasseh's profound transformation and subsequent actions of purification following his repentance. After experiencing divine judgment and humbling himself before God, Manasseh diligently reversed his decades of egregious idolatry, meticulously removing the foreign deities and the detestable idol he had placed in the Temple, along with all the pagan altars he had erected on the sacred Temple Mount and throughout Jerusalem, casting them out of the city as a definitive act of purification and renewed devotion to Yahweh.

CONTEXT

  • Literary Context: This verse serves as the tangible and decisive evidence of King Manasseh's profound repentance, which is powerfully narrated in 2 Chronicles 33:10-13. Prior to this transformative moment, the Chronicler meticulously details Manasseh's unparalleled wickedness, describing how he rebuilt the high places, erected altars to Baal, worshipped the host of heaven, practiced child sacrifice, and even placed a carved idol within the sacred precincts of the Temple itself, actions that surpassed the abominations of the nations dispossessed by God (see 2 Chronicles 33:1-9). Following his capture by the Assyrians and his subsequent humble prayer to God, Manasseh is miraculously restored to his kingdom. Verse 15 then illustrates the practical, thorough steps he took to undo the extensive spiritual damage he had inflicted, demonstrating that his repentance was not merely an emotional experience but resulted in concrete actions of purification and reform, setting the stage for his subsequent command to Judah to serve the Lord (compare 2 Chronicles 33:16).
  • Historical & Cultural Context: Manasseh's reign, lasting an unprecedented 55 years (c. 697-642 BC), was the longest in Judah's history and occurred during a period of significant Assyrian imperial dominance. This era often brought with it the influence and imposition of foreign religious practices as a means of political control and cultural assimilation. Despite being the son of the righteous King Hezekiah, Manasseh actively reversed his father's reforms, reintroducing and promoting widespread idolatry throughout Judah. His abominations included the worship of Baal, the cult of the "host of heaven" (astral deities), and the horrific practice of child sacrifice in the Valley of Hinnom. He even brazenly desecrated the sacred Temple in Jerusalem by placing a carved idol within its holy confines, a profound affront to Yahweh's exclusive worship. The "mount of the house of the LORD" refers to the Temple Mount, the most sacred site in Jerusalem, making Manasseh's construction of pagan altars there a particularly heinous act of rebellion against God. His subsequent actions described in this verse represent a dramatic and public repudiation of these deeply entrenched pagan practices, reflecting a decisive return to the covenant obligations of Israel.
  • Key Themes: This verse powerfully contributes to several foundational themes within 2 Chronicles and the broader biblical narrative. Firstly, it highlights the theme of Radical Repentance and Transformation, demonstrating that genuine repentance is evidenced by tangible actions that actively seek to undo past wrongs and align one's life with God's will. Manasseh's thorough purging of idolatry underscores a complete change of heart and direction, moving from profound wickedness to zealous reform. Secondly, it emphasizes the Purification of Worship, as Manasseh meticulously cleanses the Temple and Jerusalem from the defilement of "strange gods" and "altars," restoring the sanctity of the worship of Yahweh alone, a theme central to the Deuteronomistic history. Finally, Manasseh's extraordinary story, culminating in this act of purification, is a profound testament to God's Forgiveness and Restoration. Despite his extreme sinfulness, God's mercy is shown to be vast enough to pardon even the most grievous transgressions when there is true humility and turning, echoing the divine promise of abundant pardon to those who return to Him, as seen in Isaiah 55:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Strange (Hebrew, nêkâr', H5236): This word, derived from a root meaning "to recognize" or "to be acquainted with," here carries the sense of "foreign," "alien," or "unfamiliar." In a religious context, it implies something illicit, unauthorized, or antithetical to the covenant relationship with Yahweh. The "strange gods" are not merely foreign in origin but are fundamentally out of place and an affront to the exclusive worship demanded by God.
  • Gods (Hebrew, ʾĕlôhîym', H430): While this plural noun can refer to the one true God (Yahweh), in this context, especially when paired with "strange," it refers to "gods in the ordinary sense," i.e., pagan deities, idols, or false gods. Manasseh's removal of these signifies a rejection of polytheism and a return to the monotheistic worship of Yahweh.
  • Idol (Hebrew, çemel', H5566): This term denotes a "likeness," "figure," or "image," specifically a carved or graven image used for idolatrous worship. It refers to a physical representation of a false deity, often associated with pagan cults. The removal of this "idol" from the Temple was a direct reversal of Manasseh's most heinous act of desecration, as detailed in 2 Chronicles 33:7.

Verse Breakdown

  • "And he took away the strange gods": Upon his return to Jerusalem, Manasseh initiated a comprehensive purge, systematically removing all foreign deities and their associated paraphernalia that he had introduced or allowed to proliferate throughout Judah. This signifies a comprehensive rejection of syncretism and a renewed commitment to Yahweh's exclusive worship.
  • "and the idol out of the house of the LORD": This clause highlights a specific and particularly egregious act of desecration that Manasseh now rectifies. The "idol" refers to the detestable carved image (likely an Asherah pole) that he had brazenly placed within the sacred precincts of the Temple itself. Its removal underscores the purification of the central place of worship and the restoration of its sanctity.
  • "and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem": Manasseh had not only permitted but actively constructed numerous pagan altars, both on the Temple Mount (a direct affront to Yahweh's exclusive worship) and throughout the city of Jerusalem. Their destruction demonstrates a thorough dismantling of the infrastructure of idolatry that he himself had established.
  • "and cast [them] out of the city": This final act signifies a complete and utter rejection of these idolatrous objects. By forcefully casting them outside the city walls, they were rendered ritually unclean and unfit for any future use, symbolizing a definitive break with his past wickedness and a public declaration of Judah's renewed commitment to Yahweh.

Literary Devices

The verse employs several literary devices to emphasize the thoroughness and significance of Manasseh's transformative actions. The repetition of "house of the LORD" (once explicitly, once implied by "mount of the house of the LORD") underscores the sacred space that was profoundly desecrated and now meticulously purified. There is clear parallelism in the comprehensive listing of items removed ("the strange gods," "the idol," "all the altars") and the specific locations from which they were purged ("out of the house of the LORD," "in the mount of the house of the LORD," "in Jerusalem"), which cumulatively builds a powerful sense of comprehensive cleansing. The climactic act of "casting [them] out of the city" serves as potent symbolism, representing not just physical removal but a public, ritualistic act of defilement and utter rejection of idolatry, rendering it ritually unclean and banished from the community. This final action signifies a definitive break with the past and a public declaration of a new spiritual direction for the king and, by extension, for Judah.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse powerfully illustrates the profound theological principle that genuine repentance is demonstrated by tangible actions. Manasseh's dramatic reversal, from being a king who led Judah into the deepest forms of idolatry to actively purging the land, underscores God's boundless grace and willingness to forgive even the most egregious sins when accompanied by a truly contrite heart. His story serves as a profound testament to the transformative power of divine mercy and the necessity of practical steps in spiritual restoration. It highlights that true turning from sin involves not only sorrow and confession but also a deliberate, active effort to dismantle the structures of sin in one's life and sphere of influence, seeking to restore purity and right worship.

REFLECTION AND APPLICATION

Manasseh's radical transformation offers profound hope and a significant challenge for believers today. His extraordinary story assures us that no one is beyond the reach of God's grace, no matter how deep or extensive their past sins. God's mercy is vast, and He is always ready to receive those who humble themselves and genuinely repent. However, Manasseh's example also calls us to a deeper examination of our own lives: are there "strange gods" or "idols"—anything that takes God's rightful place in our affections, time, or resources—that we need to actively identify and remove from our "house" (our hearts, our homes, our communities)? True repentance is not passive sorrow or mere intellectual assent but an active turning away from sin and a turning toward God, often involving tangible steps to undo or rectify past wrongs. This commitment to purification is an ongoing process for every believer, ensuring our worship remains pure and undivided, reflecting a heart fully devoted to God alone.

Questions for Reflection

  • What "idols" or "strange gods" might need to be actively removed from my own life or sphere of influence today?
  • How does Manasseh's story encourage me about the depth of God's forgiveness, even for seemingly unforgivable sins?
  • In what practical ways can I demonstrate the fruit of repentance in my daily actions, seeking to undo or rectify past wrongs?

FAQ

What was the "idol out of the house of the LORD"?

Answer: The "idol" (Hebrew: çemel) mentioned here likely refers to the "carved image" of a pagan deity, specifically an Asherah pole, that Manasseh had brazenly placed within the sacred precincts of the Temple itself, as explicitly stated in 2 Chronicles 33:7. This act was a profound and deliberate desecration of the holy space dedicated exclusively to Yahweh, the God of Israel. Its removal was a crucial and symbolic step in the purification of the Temple and the restoration of proper worship.

Why did Manasseh "cast them out of the city"?

Answer: Casting the idolatrous objects "out of the city" was a symbolic and practical act of defilement and utter rejection. In ancient cultures, removing objects from within the city walls often signified their ritual impurity, their complete abandonment, or their unsuitability for any future use or worship. By casting these abominations outside Jerusalem, Manasseh made a public declaration of his complete break with his idolatrous past and a visible sign of Judah's return to the exclusive worship of Yahweh. This act reinforced the idea of a clean break from sin and its instruments, much like the command to "cast out the wicked person" from the community in 1 Corinthians 5:13.

CHRIST-CENTERED FULFILLMENT

Manasseh's dramatic repentance and subsequent purification of the land, though a powerful testament to God's grace and the efficacy of genuine turning in the Old Testament, ultimately foreshadows the more complete and permanent cleansing offered through Jesus Christ. Manasseh's efforts were a physical removal of idols and their altars, but Christ's work on the cross deals with the root of idolatry—the sin in the human heart and its spiritual bondage. Just as Manasseh removed the "strange gods" and "idol" from the physical Temple, Christ, as the true Temple of God and the ultimate High Priest, purifies His people from within, casting out the dominion of sin and spiritual idolatry. His sacrifice on the cross provides the ultimate atonement, enabling a radical transformation far beyond what any king could achieve, offering forgiveness and a new heart that truly desires to worship God alone, as promised in Ezekiel 36:26. Through Christ, believers are empowered by the Holy Spirit to continually "cast off the works of darkness" and "put on the Lord Jesus Christ" (Romans 13:12-14), living lives of true worship and obedience, free from the entanglements of sin and false gods. He is the ultimate fulfillment of the cleansing and restoration that Manasseh's actions only partially prefigured, offering not just a removal of external idols but a fundamental reorientation of the soul towards God and eternal life in Him (John 3:16).

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Commentary on 2 Chronicles 33 verses 11–20

We have seen Manasseh by his wickedness undoing the good that his father had done; here we have him by repentance undoing the evil that he himself had done. It is strange that this was not so much as mentioned in the book of Kings, nor does any thing appear there to the contrary but that he persisted and perished in his son. But perhaps the reason was because the design of that history was to show the wickedness of the nation which brought destruction upon them; and this repentance of Manasseh and the benefit of it, being personal only and not national, is overlooked there; yet here it is fully related, and a memorable instance it is of the riches of God's pardoning mercy and the power of his renewing grace. Here is,

I. The occasion of Manasseh's repentance, and that was his affliction. In his distress he did not (like king Ahaz) trespass yet more against God, but humbled himself and returned to God. Sanctified afflictions often prove happy means of conversion. What his distress was we are told, Ch2 33:11. God brought a foreign enemy upon him; the king of Babylon, that courted his father who faithfully served God, invaded him now that he had treacherously departed from God. He is here called king of Assyria, because he had made himself master of Assyria, which he would the more easily do for the defeat of Sennacherib's army, and its destruction before Jerusalem. He aimed at the treasures which the ambassadors had seen, and all those precious things; but God sent him to chastise a sinful people, and subdue a straying prince. The captain took Manasseh among the thorns, in some bush or other, perhaps in his garden, where he had hid himself. Or it is spoken figuratively: he was perplexed in his counsels and embarrassed in his affairs. He was, as we say, in the briers, and knew not which way to extricate himself, and so became an easy prey to the Assyrian captains, who no doubt plundered his house and took away what they pleased, as Isaiah had foretold, Kg2 20:17, Kg2 20:18. What was Hezekiah's pride was their prey. They bound Manasseh, who had been held before with the cords of his own iniquity, and carried him prisoner to Babylon. About what time of his reign this was we are not told; the Jews say it was in his twenty-second year.

II. The expressions of his repentance (Ch2 33:12, Ch2 33:13): When he was in affliction he had time to bethink himself and reason enough too. He saw what he had brought himself to by his sin. He found the gods he had served unable to help him. He knew that repentance was the only way of restoring his affairs; and therefore to him he returned from whom he had revolted. 1. He was convinced the Jehovah is the only living and true God: Then he knew (that is, he believed and considered) that the Lord he was God. He might have known it at a less expense if he would have given due attention and credit to the word written and preached: but it was better to pay thus dearly for the knowledge of God than to perish in ignorance and unbelief. Had he been a prince in the palace of Babylon, it is probable he would have been confirmed in his idolatry; but, being a captive in the prisons of Babylon, he was convinced of it and reclaimed from it. 2. He applied to him as his God now, renouncing all others, and resolving to cleave to him only, the God of his fathers, and a God on covenant with him. 3. He humbled himself greatly before him, was truly sorry for his sins, ashamed of them, and afraid of the wrath of God. It becomes sinners to humble themselves before the face of that God whom they have offended. It becomes sufferers to humble themselves under the hand of that God who corrects them, and to accept the punishment of their iniquity. Our hearts should be humbled under humbling providences; then we accommodate ourselves to them, and answer God's end in them. 4. He prayed to him for the pardon of sin and the return of his favour. Prayer is the relief of penitents, the relief of the afflicted. That is a good prayer, and very pertinent in this case, which we find among the apocryphal books, entitled, The prayer of Manasses, king of Judah, when he was holden captive in Babylon. Whether it was his or no is uncertain; if it was, in it he gives glory to God as the God of their fathers and their righteous seed, as the Creator of the world, a God whose anger is insupportable, and yet his merciful promise unmeasurable. He pleads that God has promised repentance and forgiveness to those that have sinned, and has appointed repentance unto sinners, that they may be saved, not unto the just, as to Abraham, Isaac, and Jacob, but to me (says he) that am a sinner; for I have sinned above the number of the sands of the sea: so he confesses his sin largely, and aggravates it. He prays, Forgive me, O Lord! forgive me, and destroy me not; he pleads, Thou art the God of those that repent, etc., and concludes, Therefore I will praise thee for ever, etc.

III. God's gracious acceptance of his repentance: God was entreated of him, and heard his supplication. Though affliction drive us to God, he will not therefore reject us if in sincerity we seek him, for afflictions are sent on purpose to bring us to him. As a token of God's favour to him, he made a way for his escape. Afflictions are continued no longer than till they have done their work. When Manasseh is brought back to his God and to his duty he shall soon be brought back to his kingdom. See how ready God is to accept and welcome returning sinners, and how swift to show mercy. Let not great sinners despair, when Manasseh himself, upon his repentance, found favour with God; in him God showed forth a pattern of long-suffering, as Ti1 1:16; Isa 1:18.

IV. The fruits meet for repentance which he brought forth after his return to his own land, Ch2 33:15, Ch2 33:16. 1. He turned from his sins. He took away the strange gods, the images of them, and that idol (whatever it was) which he had set up with so much solemnity in the house of the Lord, as if it had been master of that house. He cast out all the idolatrous altars that were in the mount of the house and in Jerusalem, as detestable things. Now (we hope) he loathed them as much as ever he had loved them, and said to them, Get you hence, Isa 30:22. "What have I to do any more with idols? I have had enough of them." 2. He returned to his duty; for he repaired the altar of the Lord, which had either been abused and broken down by some of the idolatrous priests, or, at least, neglected and gone out of repair. He sacrificed thereon peace-offerings to implore God's favour, and thank-offerings to praise him for his deliverance. Nay, he now used his power to reform his people, as before he had abused it to corrupt them: He commanded Judah to serve the Lord God of Israel. Note, Those that truly repent of their sins will not only return to God themselves, but will do all they can to recover those that have by their example been seduced and drawn away from God; else they do not thoroughly (as they ought) undo what they have done amiss, nor make the plaster as wide as the wound. We find that he prevailed to bring them off from their false gods, but not from their high places, Ch2 33:17. They still sacrificed in them, yet to the Lord their God only; Manasseh could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch men's manners, but not so easy to reform them again.

V. His prosperity, in some measure, after his repentance. He might plainly see it was sin that ruined him; for, when he returned to God in a way of duty, God returned to him in a way of mercy: and then he built a wall about the city of David (Ch2 33:14), for by sin he had unwalled it and exposed it to the enemy. He also put captains of war in the fenced cities for the security of his country. Josephus says that all the rest of his time he was so changed for the better that he was looked upon as a very happy man.

Lastly, Here is the conclusion of his history. The heads of those things for a full narrative of which we are referred to the other writings that were then extant are more than of any of the kings, Ch2 33:18, Ch2 33:19. A particular account, it seems, was kept, 1. Of all his sin, and his trespass, the high places he built, the groves and images he set up, before he was humbled. Probably this was taken from his own confession which he made of his sin when God gave him repentance, and which he left upon record, in a book entitled, The words of the seers. To those seers that spoke to him (Ch2 33:18) to reprove him for his sin he sent his confession when he repented, to be inserted in their memoirs, as a token of his gratitude to them for their kindness in reproving him. Thus it becomes penitents to take shame to themselves, to give thanks to their reprovers, and warning to others. 2. Of the words of the seers that spoke to him in the name of the Lord (Ch2 33:10, Ch2 33:18), the reproofs they gave him for his sin and their exhortations to repentance. Note, Sinners ought to consider, that, how little notice soever they take of them, an account is kept of the words of the seers that speak to them from God to admonish them of their sins, warn them of their danger, and call them to their duty, which will be produced against them in the great day. 3. Of his prayer to God (this is twice mentioned as a remarkable thing) and how God was entreated of him. This was written for the generations to come, that the people that should be created might praise the Lord for his readiness to receive returning prodigals. Notice is taken of the place of his burial, not in the sepulchres of the kings, but in his own house; he was buried privately, and nothing of that honour was done him at his death that was done to his father. Penitents may recover their comfort sooner than their credit.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 22.6
What sort of comfort, to be every day looking for punishment and vengeance? No, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance. Since if the mere delay of vengeance seems to you a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press on us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasseh had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance and consideration.
John ChrysostomAD 407
LETTER TO THE FALLEN THEODORE 1.6
Manasseh, having exceeded all in fury and tyranny, and having subverted the legal form of worship, and shut up the temple and caused the deceit of idolatry to flourish and having become more ungodly than all who were before him, when he afterwards repented was ranked among the friends of God. Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all that he afterwards obtained; but as it was, looking to the boundlessness of God’s tender mercy instead of the enormity of his transgressions, and having broken in two the bonds of the devil, he rose up and contended with him and finished the good course.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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