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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 21:7 powerfully encapsulates King Manasseh's profound apostasy, detailing his audacious act of installing a pagan Asherah idol within the very Temple in Jerusalem. This sanctuary was explicitly chosen and consecrated by the LORD as the eternal dwelling place for His name, making Manasseh's deed a direct challenge to divine sovereignty and a grievous desecration of the sacred space dedicated to Yahweh. This act stands as a grim pinnacle of his rebellion, setting the stage for severe divine judgment upon Judah.
Context
Literary Context
This verse is strategically placed within the somber account of King Manasseh's exceptionally long reign (2 Kings 21:1-18), directly following the narrative of his righteous father, King Hezekiah, who tirelessly purged idolatry and restored the exclusive worship of Yahweh (2 Kings 18-20). Manasseh's actions, beginning in 2 Kings 21:3 and continuing through 2 Kings 21:6, systematically dismantle Hezekiah's reforms. He rebuilds high places, erects altars for Baal, worships celestial bodies, practices child sacrifice, and engages in divination. The placement of the Asherah idol in the Temple, as described in 2 Kings 21:7, represents the ultimate act of sacrilege and the climax of his rebellion, directly violating God's specific commands regarding the sanctity of His chosen house. This profound act underscores the spiritual decline of Judah under Manasseh, foreshadowing the inevitable divine judgment and exile.
Historical & Cultural Context
King Manasseh reigned over Judah for an unprecedented 55 years (c. 697-642 BC), a period heavily influenced by the Neo-Assyrian Empire. During this time, vassal states often adopted elements of Assyrian religion or sought to appease their powerful overlords through religious conformity, leading to widespread syncretism. Manasseh's reign saw a comprehensive reintroduction of Canaanite and Mesopotamian religious practices that his father Hezekiah had rigorously suppressed. The "graven image of the grove" specifically refers to an Asherah pole or image, a cultic symbol of Asherah, the Canaanite mother goddess and consort of Baal, frequently associated with fertility rites. Placing such an idol in the Jerusalem Temple, the singular legitimate center for Yahweh worship in Judah, was not merely an act of syncretism but a direct and profound affront to the exclusive covenant relationship between God and Israel, violating the very core of the Mosaic Law.
Key Themes
Second Kings 21:7 powerfully articulates several critical themes that resonate throughout the book of Kings and the broader Old Testament narrative. Firstly, it highlights the Desecration of the Sacred, as Manasseh's act directly defiles the Temple, the holiest site in Israel, meant exclusively for the worship of the one true God. This act represents a blatant Breach of Covenant, as Israel's covenant with Yahweh demanded exclusive allegiance and strictly forbade idolatry, particularly the worship of Canaanite deities. The verse also starkly contrasts Divine Faithfulness vs. Human Apostasy, showcasing God's enduring promise to establish His name in Jerusalem "for ever" (a promise made to King David in 2 Samuel 7:13 and reiterated to Solomon in 1 Kings 9:3) with Manasseh's blatant rebellion. Finally, it foreshadows the Consequences of Sin, as Manasseh's actions, especially this desecration, are explicitly cited as a primary reason for the eventual divine judgment and exile that befell Judah, as seen later in 2 Kings 24:3-4.
Exposition and Analysis
Key Word Analysis
This term refers to a carved or graven image, typically an idol fashioned from wood or stone. Its use here emphasizes that the object Manasseh placed in the Temple was a tangible, man-made representation of a false god, directly violating the second commandment against making and worshipping idols (Exodus 20:4-5). The physical presence of such an object in God's house was a deliberate and visible act of defiance, a direct affront to Yahweh's unique identity.
While sometimes referring to the goddess Asherah herself, in this context, "ʼăshêrâh" (often translated as "grove" in older versions) most likely denotes a cultic pole or wooden image representing the Canaanite goddess Asherah. These poles were central to Canaanite fertility cults and were frequently erected alongside altars to Baal. Its placement in the Temple signified the direct introduction of pagan, fertility-based worship into the sanctuary of Yahweh, a profound act of spiritual adultery and a challenge to God's exclusive claim.
This word, translated as "name," signifies far more than a mere appellation. In ancient Near Eastern thought, to "put one's name" in a place meant to establish one's presence, authority, ownership, and reputation there. God's declaration that He would "put my name for ever" in the Temple in Jerusalem meant that this place was uniquely consecrated as the locus of His divine presence, where He would be known, worshipped, and invoked. Manasseh's act was therefore a direct assault on God's very identity and exclusive claim over His chosen dwelling.
Verse Breakdown
"And he set a graven image of the grove that he had made in the house,"
This clause details Manasseh's direct and intentional action. The verb "set" (Hebrew: sûwm) indicates a deliberate, purposeful placement. The "graven image of the grove" (an Asherah idol) was not merely brought in but "made" by him, suggesting personal investment in its creation and placement. The phrase "in the house" chillingly refers to the Temple in Jerusalem, the very sanctuary dedicated exclusively to Yahweh, highlighting the profound sacrilege of his deed.
"of which the LORD said to David, and to Solomon his son,"
This parenthetical statement serves as a stark reminder of God's prior, explicit declarations regarding the Temple. It underscores Manasseh's full awareness of the covenantal promises and commands, making his act not one of ignorance but of willful rebellion against divine authority and established truth. It links his sin directly to the foundational promises of Israel's kingship and worship, emphasizing the gravity of his transgression against a known divine decree.
"In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:"
This final clause quotes God's solemn promise, emphasizing the divine election of both the Temple ("this house") and the city ("Jerusalem"). God's choice was not arbitrary but sovereign, setting this place apart from all other tribes and locations in Israel. The phrase "will I put my name for ever" reiterates God's enduring commitment to His presence and covenant with His people, making Manasseh's desecration an ultimate affront to God's faithfulness, holiness, and exclusive claim over His chosen dwelling.
Literary Devices
The verse employs several powerful literary devices to heighten its impact and convey its profound theological message. Juxtaposition is central, starkly contrasting Manasseh's wicked act of installing an idol with God's eternal, unwavering promise to establish His name in that very house. This creates a profound sense of Irony, as the place divinely chosen for God's perpetual presence is defiled by a symbol of paganism, revealing the depth of human rebellion against divine faithfulness. The Temple itself functions as a potent Symbolism of God's dwelling among His people, making its desecration a symbolic assault on God's sovereignty and covenant. Furthermore, the explicit mention of God's prior declarations to David and Solomon serves as a powerful form of Intertextual Allusion and Repetition, emphasizing the long-standing nature of God's promise and the deliberate, inexcusable nature of Manasseh's transgression against well-known divine decrees.
Theological and Thematic Connections
Second Kings 21:7 is a profound theological statement on the nature of idolatry as a direct affront to God's holiness and sovereignty. It underscores that true worship demands exclusive allegiance to Yahweh, and any attempt to mix His worship with that of other gods is an abomination. The Temple, as the physical manifestation of God's presence among His people, was meant to be a place of unblemished holiness, a testament to God's unique identity. Manasseh's act of placing an Asherah idol within its sacred precincts was not merely a ritualistic error but a profound theological rejection of God's exclusive claim over His people and His dwelling. It highlights the tension between God's enduring faithfulness to His promises (to put His name there forever) and humanity's persistent capacity for apostasy, demonstrating that even divine election of a place does not negate the consequences of human rebellion. This verse serves as a stark warning against spiritual compromise and the insidious nature of syncretism, which inevitably leads to the desecration of what is holy and a breach of covenant.
Reflection and Application
Manasseh's desecration of the Temple serves as a timeless and sobering warning against the dangers of spiritual compromise and the insidious nature of idolatry. While believers no longer worship in a physical temple of stone, the underlying principle remains profoundly relevant. For individual believers, our bodies are called to be the "temple of the Holy Spirit" (1 Corinthians 6:19), and the church, corporately, is God's dwelling place. This verse challenges us to examine what "idols" or ungodly influences we might allow into the sacred spaces of our lives—our hearts, minds, homes, and churches. Are we allowing worldly values, personal ambitions, or even subtle forms of self-worship to occupy the place reserved for God's exclusive glory? Just as God's name was meant to dwell purely in the Temple, our lives are called to be set apart for His name, reflecting His holiness and truth. This passage urges us to guard the sanctity of our spiritual lives with vigilance, ensuring that our devotion remains undivided and that we do not defile the dwelling place of God's Spirit with anything that dishonors His name.
Questions for Reflection
FAQ
Who was King Manasseh and why was his act of placing an idol in the Temple so significant?
King Manasseh was the son and successor of the righteous King Hezekiah, reigning over Judah for an unprecedented 55 years (c. 697-642 BC). His reign is overwhelmingly depicted as one of the most wicked in Judah's history. His act of placing an Asherah idol in the Temple was profoundly significant because it was a direct and deliberate reversal of his father's reforms and a blatant violation of God's explicit commands. The Temple was the unique place God had chosen to "put His name forever," signifying His exclusive presence and ownership among His people (1 Kings 9:3). Manasseh's action was not merely an act of syncretism but a direct affront to God's sovereignty, holiness, and covenantal relationship with Israel, effectively turning God's house into a pagan shrine. This act, among his many other sins, is cited as a primary reason for the eventual divine judgment and exile of Judah (2 Kings 24:3-4).
What was the "graven image of the grove" and why was its placement in God's Temple particularly offensive?
The KJV phrase "graven image of the grove" translates the Hebrew pesel ha'asherah, referring to a carved image or cultic pole dedicated to Asherah. Asherah was a prominent Canaanite goddess, often depicted as the consort of Baal, and was associated with fertility, trees, and groves. Her worship often involved immoral practices and was a direct competitor to the exclusive worship of Yahweh. Its placement in the Temple was particularly offensive for several reasons: Firstly, it was a direct violation of the First and Second Commandments, which strictly forbid the worship of other gods and the making of graven images (Exodus 20:3-5). Secondly, it defiled the holiest site in Israel, the very place God had consecrated for His unique presence. This was an act of spiritual adultery, mixing pure worship with pagan abominations, and a direct challenge to God's unique identity as the one true God who tolerates no rivals in His dwelling.
Christ-Centered Fulfillment
The narrative of Manasseh's desecration of the Temple, where God had promised to put His name forever, finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus. The physical Temple, though chosen by God as a special dwelling, was always a shadow, pointing forward to the true dwelling of God among humanity. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). While Manasseh defiled the physical dwelling place of God's name with idolatry, humanity's sin had defiled the spiritual dwelling place of God's image. Jesus, the perfect Son, came not to defile but to purify. His cleansing of the physical Temple (Matthew 21:12-13) foreshadowed His greater work of purifying His people from the idolatry of sin and making them a new spiritual temple. Through His sacrifice, Jesus became the ultimate Lamb of God who takes away the sin of the world, removing the defilement that separated humanity from God. Now, under the New Covenant, God's promise to put His name "for ever" is fulfilled not in a building of stone, but in Christ, through whom God's Spirit dwells within believers, making them a holy temple (1 Corinthians 6:19-20) and building up the church as a spiritual house for God's dwelling (Ephesians 2:19-22). Ultimately, the vision of the New Jerusalem in Revelation reveals a city with no temple, "for its temple is the Lord God Almighty and the Lamb" (Revelation 21:22-23), signifying the perfect, unmediated, and eternal presence of God with His redeemed people, a fulfillment far beyond any earthly structure.