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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 21:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
How delightful were our meditations on the last reign! How many pleasing views had we of Sion in its glory (that is, in its purity and in its triumphs), of the king in his beauty! (for Isa 33:17 refers to Hezekiah), and (as it follows there, Kg2 21:20) Jerusalem was a quiet habitation because a city of righteousness, Isa 1:26. But now we have melancholy work upon our hands, unpleasant ground to travel, and cannot but drive heavily. How has the gold become dim and the most fine gold changed! The beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it.
I.Manasseh began young.
He was but twelve years old when he began to reign (Kg2 21:1), born when his father was about forty-two years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet they knew of nothing bad in him, and they hoped he would prove good; but he proved very bad, and perhaps his coming to the crown so young might help to make it so, which yet will by no means excuse him, for his grandson Josiah came to it younger than he and yet acted well. But being young,
1.He was puffed up with his honour and proud of it; and thinking himself very wise, because he was very great, valued himself upon his undoing what his father had done. It is too common for novices to be lifted up with pride, and so to fall into the condemnation of the devil.
2.He was easily wrought upon and drawn aside by seducers, that lay in wait to deceive. Those that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many have been undone by coming too soon to their honours and estates.
II.He reigned long, longest of any of the kings of Judah, fifty-five years.
This was the only very bad reign that was a long one; Joram's was but eight years, and Ahaz's sixteen; as for Manasseh's, we hope that in the beginning of his reign for some time affairs continued to move in the course that his father left them in, and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst God had his remnant that kept their integrity. Though he reigned long, yet some of this time he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number because then he repented and began to reform.
III.He reigned very ill.
1.In general,
(1.)He did that which was evil in the sight of the Lord, and which, having been well educated, he could not but know was so (Kg2 21:2): He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, Kg2 21:6.
(2.)He did after the abominations of the heathen (Kg2 21:2) and as did Ahab (Kg2 21:3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (Kg2 21:9), he did more evil than did the nations whom the Lord destroyed. When the holy seed degenerate, they are commonly worse than the worst of the profane.
2.More particularly,
(1.)He rebuilt the high places which his father had destroyed, Kg2 21:3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew how much he was favoured of God and honoured of men. He concurred, it is probable, with Rabshakeh's sentiments (Kg2 18:22), that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse; for,
(2.)He set up other gods, Baal and Ashtaroth (which we translate a grove), and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served (Kg2 21:3), gave their names to the images he made, and then did homage to them and prayed for help from them. To these he built altars (Kg2 21:5), and offered sacrifices, no doubt, on these altars.
(3.)He made his son pass through the fire, by which he dedicated him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God.
(4.)He made the devil his oracle, and, in contempt both of urim and prophecy, he used enchantments and dealt with familiar spirits (Kg2 21:6) like Saul. Conjurers and fortune-tellers (who pretended, by the stars or the clouds, lucky and unlucky days, good and bad omens, the flight of birds, or the entrails of beasts, to foretel things to come) were great men with him, his intimates, his confidants; their arts pleased his fancy, and gained his belief, and his counsels were under their direction.
(5.)We find afterwards (Kg2 21:16) that he shed innocent blood very much in gratification of his own passion and revenge; some perhaps were secretly murdered, others taken off by colour of law. Probably much of the blood he shed was theirs that opposed idolatry and witnessed against it, that would not bow the knee to Baal. The blood of the prophets is, in a particular manner, charged upon Jerusalem, and it is probable that he put to death many of them. The tradition of the Jews is that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to this in Heb 11:37, where he speaks of those that had so suffered.
3.Three things are here mentioned as aggravations of Manasseh's idolatry: - (1.) That he set up his images and altars in the house of the Lord (Kg2 21:4), in the two courts of the temple (Kg2 21:5), in the very house of which God had said to Solomon, Here will I put my name, Kg2 21:7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receive their offerings. God had said that here he would record his name, here he would put it for ever, and here it was accordingly preserved, while the idolatrous altars were kept at a distance; but Manasseh, by bringing them into God's house, did what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. (2.) That hereby he put a great slight upon the word of God, and his covenant with Israel. Observe the favour he had shown to that people in putting his name among them, - the kindness he intended them, never to make them move out of that good land, - and the reasonableness of his expectations from them, only if they will observe to do according to all that I have commanded them, Kg2 21:7, Kg2 21:8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have; but they hearkened not, Kg2 21:9. They would not be kept close to God either by his precepts or by his promises; both were cast behind their back. (3.) That hereby he seduced the people of God, debauched them, and drew them into idolatry, Kg2 21:9. He caused Judah to sin (Kg2 21:11), as Jeroboam had caused Israel to sin. His very example was enough to corrupt the generality of unthinking people, who would do as their king did, right or wrong. All that aimed at preferment would do as the court did; and others thought it safest to comply, for fear of making their king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for that not only are wicked themselves, but help to make others so.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For it is written thus in the fourth book of Kings and the second book of Chronicles, or of Days: “Manasseh was twelve years old when he began to reign; he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah. He did what was evil in the sight of the Lord, following the abominable practices of the nations that the Lord drove out before the people of Israel. For he rebuilt the high places that his father Hezekiah had destroyed; he erected altars for Baal, made a sacred pole, as King Ahab of Israel had done, worshiped all the host of heaven and served them. He built altars in the house of the Lord, of which the Lord had said, ‘In Jerusalem I will put my name.’ He built altars for all the host of heaven in the two courts of the house of the Lord.” And Manasseh raised altars and served Baal there and said, “My name will last forever.” “He built altars for all the host of heaven in the two courts of the house of the Lord. He made his son pass through fire; he practiced soothsaying and augury and dealt with mediums and with wizards. He did much evil in the sight of the Lord, provoking him to anger. The carved image of Asherah that he had made he set in the house of which the Lord said to David and to his son Solomon, ‘In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever; I will not cause the feet of Israel to wander any more out of the land that I gave to their ancestors, if only they will be careful to do according to all that I have commanded them and according to all the law that my servant Moses commanded them.’ ” But they did not listen; Manasseh misled them to do more evil than the nations had done that the Lord destroyed before the people of Israel.The Lord said by his servants the prophets, “Because King Manasseh of Judah has committed these abominations, has done things more wicked than all that the Amorites did, who were before him, and has caused Judah also to sin with his idols; therefore thus says the Lord, the God of Israel, I am bringing on Jerusalem and Judah such evil that the ears of everyone who hears of it will tingle. I will stretch over Jerusalem the measuring line for Samaria and the plumb line for the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. I will cast off the remnant of my heritage and give them into the hand of their enemies; they shall become a prey and a spoil to all their enemies, because they have done what is evil in my sight and have provoked me to anger, since the day their ancestors came out of Egypt, even to this day.” Moreover Manasseh shed very much innocent blood, until he had filled Jerusalem from one end to another, besides the sin that he caused Judah to sin so that they did what was evil in the sight of the Lord.” “Therefore the Lord brought against them the commanders of the army of the king of Assyria, who took Manasseh captive in manacles, bound him with fetters and brought him to Babylon.” And he was bound and shackled all over with iron in the house of the prison. And bread made of bran was given to him scantly and by weight, and water mixed with vinegar but a little and by measure, so much as would keep him alive; and he was in straits and sore afflictions. “While he was in distress he entreated the favor of the Lord his God and humbled himself greatly before the God of his ancestors. He prayed to him,” saying, “O Lord, almighty God of our fathers Abraham, Isaac and Jacob and of their righteous seed, who have made heaven and earth, with all the ornaments thereof, who have bound the sea by the word of your commandment, who have shut up the deep and sealed it by your terrible and glorious name, whom all people fear and tremble before your power; for the majesty of your glory cannot be borne, and your angry threatening toward the sinner is insupportable. But your merciful promise is unmeasurable and unsearchable; for you are the most high Lord, of great compassion, long suffering, very merciful and who repents of the evils of humankind. You, O Lord, according to your great goodness, have promised repentance and forgiveness to them who have sinned against you, and of your infinite mercy you have appointed repentance to sinners, that they may be saved. You therefore, O Lord, that are the God of the just, have not appointed repentance to the just as to Abraham and Isaac and Jacob, who have not sinned against you; but you have appointed repentance to me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of my iniquity. I am bowed down with many iron bands; for I have provoked your wrath and done evil before you, setting up abominations and multiplying offenses. Now, therefore, I bow the knee of my heart, beseeching you of grace. I have sinned, O Lord, I have sinned, and I acknowledge my iniquities; wherefore I humbly beseech you, forgive me, O Lord, forgive me, and do not destroy me with my iniquities. Be not angry with me forever, by reserving evil for me; neither condemn me into the lower part of the earth. For you are the God, even the God of them that repent, and in me you will show your goodness; for you will save me that am unworthy, according to your great mercy. Therefore I will praise you forever all the days of my life; for all the powers of the heavens do praise you, and yours is the glory forever and ever. Amen.”
“And God heard his plea” and had compassion on him. And there appeared a flame of fire about him, and all the iron shackles and chains that were about him fell off; and the Lord healed Manasseh from his affliction and “restored him again to Jerusalem and to his kingdom. Then Manasseh knew that the Lord indeed was God.” And he worshiped the Lord God alone with all his heart and with all his soul, and all the days of his life; and he was esteemed righteous. “He took away the foreign gods and the idol from the house of the Lord and all the altars that he had built on the mountain of the house of the Lord and in Jerusalem, and he threw them out of the city. He also restored the altar of the Lord and offered on it sacrifices of well-being and of thanksgiving; and he commanded Judah to serve the Lord the God of Israel.” … You have heard, our beloved children, how the Lord God for a while punished him who was addicted to idols and had slain many innocent persons; and yet that he received him when he repented, and forgave him his offenses and restored him to his kingdom. For he not only forgives the penitent, but also reinstates them in their former dignity.
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 matter? By repentance and self-examination. For there is no sin that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet he has no power, so long as you choose what is best and so attract God to your aid.
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Summary
Second Kings 21:5 vividly details King Manasseh's profound spiritual rebellion and the unprecedented desecration of sacred space in Judah. This verse recounts his audacious act of constructing multiple altars for the worship of "all the host of heaven"—a collective term for astral deities—within the very precincts of the LORD's Temple in Jerusalem. This was not merely a deviation but a direct and deliberate affront to God's covenant, a complete reversal of the righteous reforms championed by his father, King Hezekiah, and an act that plunged the nation into deep idolatry, setting the stage for severe divine judgment.
Context
Literary Context
This verse is strategically placed early in the narrative of King Manasseh's reign, immediately following the detailed account of his righteous father, Hezekiah, in 2 Kings 18-20. The stark contrast between father and son is a central literary device, highlighting Manasseh's deliberate and extreme departure from exclusive Yahweh worship. His actions, beginning with the rebuilding of high places and culminating in the profound desecration of the Temple as described in this verse, serve as a pivotal turning point in Judah's spiritual decline. This sacrilege sets the stage for the severe divine pronouncements against Jerusalem and Judah found later in the chapter, such as in 2 Kings 21:12-15, ultimately leading to the judgment of exile predicted by the Deuteronomistic historian.
Historical & Cultural Context
Manasseh's exceptionally long reign of 55 years (c. 697-642 BCE) coincided with the zenith of Assyrian imperial power. Assyrian religious practices, including the widespread worship of astral deities (the sun, moon, and stars, collectively "the host of heaven"), were often imposed upon or adopted by vassal states. Manasseh's embrace of these practices, alongside Canaanite idolatry and child sacrifice, was likely a complex mix of political appeasement to Assyria and a genuine personal inclination towards syncretism. The "courts of the house of the LORD" refer to the outer and inner courtyards surrounding the Temple proper in Jerusalem, which Solomon had built as the central and exclusive place of Israelite worship (1 Kings 6-8). To introduce pagan altars into these consecrated precincts was an unprecedented act of defilement, directly violating the Mosaic Law's explicit prohibitions against idolatry and the worship of celestial bodies, as detailed in Deuteronomy 4:19.
Key Themes
Manasseh's actions in this verse encapsulate several critical themes that run through the Deuteronomistic history. Firstly, Idolatry and Apostasy are paramount, showcasing a radical turning away from the exclusive worship of Yahweh to embrace foreign deities and practices. This was not a passive slide but an active, king-led promotion of polytheism. Secondly, the Desecration of Sacred Space is central; the Temple, intended as God's dwelling place among His people, was profoundly defiled, transforming a symbol of divine presence into a monument of rebellion. This act underscored the vulnerability of even the holiest sites to human sin and the consequences of violating divine sanctity. Thirdly, the theme of Wicked Leadership and Its Impact is powerfully illustrated. Manasseh's long and corrupt reign demonstrates how a king's choices can lead an entire nation astray, influencing the people to do "more evil than the nations whom the LORD destroyed before the people of Israel" (2 Kings 21:9). Finally, this verse highlights the Violation of Covenant, as Manasseh's actions directly contravened the foundational principles of the covenant God made with Israel at Sinai, which demanded exclusive loyalty and worship, thereby incurring covenant curses.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to build" (literally and figuratively); also to "obtain children," "make," "repair," or "set (up)." Here, it emphasizes Manasseh's active, deliberate, and systematic construction of these altars. This was not a passive acceptance of existing pagan practices but a royal initiative to establish and promote idolatry, underscoring his personal responsibility for the nation's spiritual decline.
Meaning "an altar," derived from a root meaning "to sacrifice." Altars were central to ancient worship, serving as places for offerings and communion with deities. The plural "altars" indicates the construction of multiple such structures, likely dedicated to various astral deities within the "host of heaven." Their presence within the Temple courts signifies a comprehensive and audacious embrace of polytheism, directly challenging the singularity of Yahweh's worship.
Meaning "a mass of persons (or figuratively, things), especially regularly organized for war (an army); by implication, a campaign, literally or figuratively (specifically, hardship, worship)." When combined with "heaven" (H8064, shâmayim'), "host of heaven" refers to the celestial bodies—sun, moon, stars, and planets—which were deified and worshipped as gods and goddesses in ancient Near Eastern religions. Manasseh's worship of this "celestial army" was a direct and egregious violation of the First Commandment, explicitly forbidden as a form of idolatry (Deuteronomy 4:19).
Verse Breakdown
"And he built altars"
This initial clause immediately identifies King Manasseh as the perpetrator of this egregious act. The verb "built" (H1129) emphasizes his active and deliberate agency in establishing idolatrous worship. The plural "altars" (H4196) suggests a widespread and systematic effort to introduce multiple pagan cults, indicating a comprehensive rejection of exclusive Yahweh worship and a profound personal commitment to polytheism. This was a top-down imposition of apostasy.
"for all the host of heaven"
This phrase specifies the object of Manasseh's idolatry—the celestial bodies (H6635, H8064). The inclusion of "all" signifies a comprehensive devotion to these astral deities, indicating a full immersion into pagan cosmology and religious practices. This was a direct affront to Yahweh, who alone created and controls the heavens and earth, and who explicitly forbade the worship of His creation, demanding exclusive worship for Himself.
"in the two courts of the house of the LORD"
This is the most shocking and scandalous aspect of the verse, detailing the location of these abominable altars. The "house of the LORD" (H1004, H3068) refers to the Jerusalem Temple, and "the two courts" (H8147, H2691) likely denotes the outer and inner courtyards. These spaces were consecrated for the exclusive worship and service of Yahweh, symbolizing His holy presence among His people. Introducing pagan altars into these sacred precincts was an act of ultimate sacrilege and profound rebellion, transforming a holy sanctuary into a site of abomination and directly challenging God's authority and defiling His name among His people.
Literary Devices
The verse employs several powerful literary devices to convey the gravity of Manasseh's actions and their theological implications. Juxtaposition is evident in the immediate narrative context, where Manasseh's wickedness is starkly contrasted with his father Hezekiah's righteousness, emphasizing the radical nature of his apostasy and the sudden reversal of national spiritual direction. The placement of pagan altars in the Temple courts creates a profound sense of Irony, as the very place consecrated for the worship of the one true God is transformed into a hub of idolatry. This inversion of purpose underscores the depth of Manasseh's rebellion and the audacity of his sin. Furthermore, the "host of heaven" and the altars themselves function as potent Symbolism. The altars symbolize Manasseh's active embrace of syncretism and his defiance of the covenant, while the "host of heaven" symbolizes the allure of foreign gods and the spiritual compromise that led Judah astray. The act of building these altars in the Temple courts is a symbolic act of spiritual prostitution, defiling the sacred marriage between Yahweh and Israel and representing the ultimate betrayal of the covenant.
Theological and Thematic Connections
Manasseh's actions in 2 Kings 21:5 represent a profound theological crisis, illustrating the devastating consequences of covenant unfaithfulness and the human propensity for idolatry. By introducing astral worship into the very heart of the Temple, Manasseh not only violated explicit Mosaic commands but also directly challenged the uniqueness, sovereignty, and holiness of Yahweh. This act demonstrates that true worship is not merely about external rituals or the maintenance of sacred spaces, but about exclusive, internal devotion to God, and that the defilement of sacred space reflects a deeper spiritual corruption within the people and their leadership. It underscores the biblical principle that God's holiness demands purity and that persistent rebellion ultimately leads to divine judgment, even for His chosen people, highlighting the severe consequences of breaking covenant with the living God.
Reflection and Application
The account of King Manasseh serves as a timeless warning against spiritual complacency and the insidious nature of idolatry. While we may not build physical altars to celestial bodies today, the principle remains profoundly relevant: anything that displaces God from His rightful, supreme position in our lives becomes an idol. This can manifest as an inordinate pursuit of wealth, power, status, pleasure, or even self-reliance and intellectual pride, all of which can subtly or overtly compete for the exclusive devotion due to God. Manasseh's desecration of the physical Temple calls us to consider the sanctity of our own lives, which, as believers, are spiritual temples of the Holy Spirit. We are called to maintain purity in our thoughts, desires, and actions, ensuring that our hearts remain exclusively dedicated to the worship and service of the one true God. Furthermore, this narrative reminds us of the immense responsibility of leadership, whether in the home, church, or community, as our choices profoundly impact those we lead, for good or for ill, demonstrating how one person's rebellion can lead many astray.
Questions for Reflection
FAQ
What exactly was "the host of heaven" that Manasseh worshipped?
"The host of heaven" refers to the celestial bodies—the sun, moon, stars, and planets—which were deified and worshipped as gods and goddesses in many ancient Near Eastern cultures, particularly those of Mesopotamia (Assyria, Babylon) and Canaan. These astral deities were believed to influence human destiny, and their worship often involved astrological practices, divination, and specific rituals. For Israel, this practice was a direct violation of the covenant and the explicit commands of God, who alone created the heavens and earth and forbade the worship of His creation (e.g., Deuteronomy 4:19). Manasseh's embrace of this cult represented a profound syncretism and a rejection of Yahweh's unique sovereignty and omnipotence.
Why was building altars in the Temple courts such a serious offense?
Building altars for pagan deities in the courts of the LORD's Temple was an extremely serious offense because the Temple was the central, consecrated place of Yahweh's presence and worship in Israel. It was designed to be a holy space, set apart exclusively for the worship of the one true God, embodying His covenant relationship with His people. Introducing altars to "the host of heaven" into these sacred precincts was an act of profound desecration and sacrilege. It directly violated God's commands for exclusive worship, defiled His dwelling place, and symbolically turned the very heart of Israel's faith into a center for abominable practices. This act demonstrated Manasseh's utter contempt for God's holiness and His covenant with Israel, essentially mocking God in His own house and inviting divine judgment.
Did King Manasseh ever repent of his wickedness?
Yes, according to the parallel account in 2 Chronicles 33:10-13, Manasseh did eventually repent. After being captured by the Assyrians and taken to Babylon, he humbled himself greatly before the God of his fathers, prayed to Him, and God heard his plea and restored him to his kingdom in Jerusalem. Following his return, Manasseh removed the foreign gods and the idol from the Temple, tore down the altars he had built, and restored the altar of the LORD, commanding Judah to serve the LORD God. This remarkable turnaround, though not detailed in 2 Kings, highlights God's immense capacity for forgiveness and restoration, even for one who committed such egregious sins, demonstrating His mercy to those who genuinely humble themselves.
Christ-Centered Fulfillment
The profound desecration of the Temple by King Manasseh in 2 Kings 21:5 underscores the deep human propensity for idolatry and the inherent inadequacy of a physical structure to contain God's holiness or withstand human sin. This narrative foreshadows the ultimate cleansing and fulfillment found in Jesus Christ, who is the perfect, undefiled sanctuary. The physical Temple, defiled by human sin and eventually destroyed, pointed to a greater reality: God's desire to dwell truly and intimately among His people. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," referring to His own body as the true Temple (John 2:19-21). He is the one who is "greater than the temple" (Matthew 12:6), embodying the very presence of God among humanity in a way no building ever could. Through His perfect life, atoning death, and resurrection, Christ not only cleansed the spiritual "courts" of humanity's sin but also established a new covenant where believers themselves become the spiritual temple of God, indwelt by the Holy Spirit (1 Corinthians 6:19-20). Manasseh's altars of rebellion are replaced by Christ's singular, sufficient sacrifice, which truly purifies and makes holy, allowing God's presence to dwell not in a building of stone, but in the hearts of His redeemed people, anticipating the New Jerusalem where the Lord God Almighty and the Lamb are its temple, and no physical structure is needed (Revelation 21:22).