2 Kings 21:7

KJV

And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:

KJV (with Strong's)

And he set {H7760} a graven image {H6459} of the grove {H842} that he had made {H6213} in the house {H1004}, of which the LORD {H3068} said {H559} to David {H1732}, and to Solomon {H8010} his son {H1121}, In this house {H1004}, and in Jerusalem {H3389}, which I have chosen {H977} out of all tribes {H7626} of Israel {H3478}, will I put {H7760} my name {H8034} for ever {H5769}:

Complete Jewish Bible

He set the carved image for the asherah he had made in the house concerning which ADONAI had told David and Shlomo his son, "In this house and in Yerushalayim, which I have chosen out of all the tribes of Isra'el, I will put my name forever.

Berean Standard Bible

Manasseh even took the carved Asherah pole he had made and set it up in the temple, of which the LORD had said to David and his son Solomon, “In this temple and in Jerusalem, which I have chosen out of all the tribes of Israel, I will establish My Name forever.

American Standard Version

And he set the graven image of Asherah, that he had made, in the house of which Jehovah said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever;

Commentary

### 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](/2_kings/21-3 "2 Kings 21:3 - Manasseh's Idolatry Begins") and continuing through [2 Kings 21:6](/2_kings/21-6 "2 Kings 21:6 - Manasseh's Abominations"), 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](/2_kings/21-7 "2 Kings 21:7 - Manasseh Desecrates the Temple"), 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](/2_kings/21-7 "2 Kings 21:7 - Manasseh Desecrates the Temple") 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](/2_samuel/7-13 "2 Samuel 7:13 - God's Covenant with David") and reiterated to Solomon in [1 Kings 9:3](/1_kings/9-3 "1 Kings 9:3 - God's Promise to Solomon Regarding the Temple")) 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](/2_kings/24-3-4 "2 Kings 24:3-4 - Manasseh's Sins Lead to Judah's Downfall").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **peçel (Hebrew, _peçel'_):** 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](/exodus/20-4-5 "Exodus 20:4-5 - The Second Commandment")). 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.
* **ʼăshêrâh (Hebrew, _ʼăshêrâh'_):** 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.
* **shêm (Hebrew, _shêm'_):** 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.

* [Deuteronomy 12:5](/deuteronomy/12-5 "Deuteronomy 12:5 - God Chooses a Place for His Name")
* [Jeremiah 7:11](/jeremiah/7-11 "Jeremiah 7:11 - Temple as a Den of Robbers")
* [Ezekiel 8:5-6](/ezekiel/8-5-6 "Ezekiel 8:5-6 - Idolatry in the Temple")

### 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](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple")), 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
* **What "graven images" or ungodly influences might we, consciously or unconsciously, allow to take root in the "temple" of our hearts today?**
* **How does the sanctity of God's presence, as seen in the Temple, inform our approach to personal holiness and corporate worship in the modern context?**
* **In what ways might we, like Manasseh, subtly or overtly defy God's clear word and established principles in our lives, leading to spiritual compromise?**

### FAQ
**Who was King Manasseh and why was his act of placing an idol in the Temple so significant?**

Answer: 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](/1_kings/9-3 "1 Kings 9:3 - God's Promise to Solomon Regarding the Temple")). 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](/2_kings/24-3-4 "2 Kings 24:3-4 - Manasseh's Sins Lead to Judah's Downfall")).

**What was the "graven image of the grove" and why was its placement in God's Temple particularly offensive?**

Answer: 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](/exodus/20-3-5 "Exodus 20:3-5 - The First and Second Commandments")). 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](/john/2-19-21 "John 2:19-21 - Jesus Speaks of His Body as the Temple")). 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](/matthew/21-12-13 "Matthew 21:12-13 - Jesus Cleanses the Temple")) 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Your Body is a Temple of the Holy Spirit")) and building up the church as a spiritual house for God's dwelling ([Ephesians 2:19-22](/ephesians/2-19-22 "Ephesians 2:19-22 - Believers as God's Dwelling")). 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](/revelation/21-22-23 "Revelation 21:22-23 - No Temple in New Jerusalem")), signifying the perfect, unmediated, and eternal presence of God with His redeemed people, a fulfillment far beyond any earthly structure.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 7:16

For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually.

1 Kings 8:29

That thine eyes may be open toward this house night and day, [even] toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.

1 Kings 9:3

And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.

2 Samuel 7:13

He shall build an house for my name, and I will stablish the throne of his kingdom for ever.

2 Kings 21:4

And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name.

Psalms 132:13

For the LORD hath chosen Zion; he hath desired [it] for his habitation.

Psalms 132:14

This [is] my rest for ever: here will I dwell; for I have desired it.