2 Kings 23:4

KJV

¶ And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel.

KJV (with Strong's)

And the king {H4428} commanded {H6680} Hilkiah {H2518} the high {H1419} priest {H3548}, and the priests {H3548} of the second order {H4932}, and the keepers {H8104} of the door {H5592}, to bring forth {H3318} out of the temple {H1964} of the LORD {H3068} all the vessels {H3627} that were made {H6213} for Baal {H1168}, and for the grove {H842}, and for all the host {H6635} of heaven {H8064}: and he burned {H8313} them without {H2351} Jerusalem {H3389} in the fields {H7709} of Kidron {H6939}, and carried {H5375} the ashes {H6083} of them unto Bethel {H1008}.

Complete Jewish Bible

Then the king ordered Hilkiyahu the cohen hagadol, the cohanim of the second rank and the doorkeepers to remove from the sanctuary of ADONAI all the articles that had been made for Ba'al, for the asherah and for the entire army of heaven; and he burned them up outside Yerushalayim in the fields of Kidron and carried their ashes to Beit-El

Berean Standard Bible

Then the king commanded Hilkiah the high priest, the priests second in rank, and the doorkeepers to remove from the temple of the LORD all the articles made for Baal, Asherah, and all the host of heaven. And he burned them outside Jerusalem in the fields of Kidron and carried their ashes to Bethel.

American Standard Version

And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the threshold, to bring forth out of the temple of Jehovah all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven, and he burned them without Jerusalem in the fields of the Kidron, and carried the ashes of them unto Beth-el.

Commentary

### SUMMARY
Second Kings 23:4 meticulously records a pivotal act in King Josiah's sweeping religious reforms, detailing the systematic removal and destruction of idolatrous cultic objects from the very heart of Judah's worship: the Temple of the LORD. This moment underscores Josiah's unwavering zeal to eradicate the deeply entrenched pagan practices of Baal worship, Asherah cults, and the veneration of celestial bodies that had profoundly defiled the sacred space and alienated the people from their covenant God. His decisive actions, culminating in the burning of these abominations in the ritually impure fields of the Kidron Valley and the symbolic scattering of their ashes in Bethel, represent a radical commitment to spiritual purification and a forceful repudiation of all competing loyalties to the one true God.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the broader narrative of King Josiah's reign, specifically detailing the comprehensive religious reforms he initiated following the momentous discovery of [the Book of the Law](/2_kings/22-8 "2 Kings 22:8 - Discovery of the Book of the Law") in the Temple. The preceding chapters meticulously establish Josiah as a righteous king, a stark contrast to his idolatrous predecessors, Manasseh and Amon. His profound and immediate response to the rediscovered covenant stipulations was one of deep repentance and a fervent renewed commitment to Yahweh, which culminated in a nationwide covenant renewal ceremony powerfully described in [2 Kings 23:1-3](/2_kings/23-1-3 "2 Kings 23:1-3 - Josiah's Covenant Renewal and Public Reading of the Law"). Verse 4 marks the immediate and tangible commencement of the physical purge, beginning with the most sacred space—the Temple itself—before extending to other high places and idolatrous sites throughout Judah and even into the former northern kingdom, as comprehensively detailed in the subsequent verses of [2 Kings 23](/2_kings/23 "2 Kings 23 - Josiah's Sweeping Religious Reforms"). This foundational act sets the uncompromising tone for the radical and thorough nature of Josiah's reformation.

* **Historical & Cultural Context:** Judah, particularly after the long and deeply wicked reign of Manasseh ([2 Kings 21:1-18 "2 Kings 21:1-18 - Manasseh's Profound Idolatry"]), had become thoroughly steeped in syncretistic and outright pagan worship. The shocking presence of "vessels... for Baal, and for the grove, and for all the host of heaven" within the very [Temple of the LORD](/1_kings/6 "1 Kings 6 - Construction of the Temple") speaks volumes about the pervasive extent of this apostasy. Baal was a prominent Canaanite storm and fertility god, often associated with agricultural prosperity. "The grove" refers to an Asherah pole or image, representing the Canaanite mother goddess, often considered Baal's consort, whose worship involved sacred prostitution and child sacrifice. The worship of the "host of heaven" involved astral deities—the sun, moon, and stars—a practice common in Mesopotamia and adopted by Judah, as lamented in [Jeremiah 19:13](/jeremiah/19-13 "Jeremiah 19:13 - Worship of the Host of Heaven on Rooftops"). Josiah's actions directly confronted these deeply entrenched and culturally pervasive cults. The Kidron Valley, located immediately east of Jerusalem, was a traditional dumping ground for defiled cultic objects and a place of ritual impurity, making it an ideal, symbolically potent location for the burning of these abominations. Carrying the ashes to Bethel further emphasized the desecration, as Bethel had been a notorious center of idolatry since the time of Jeroboam I, who erected a golden calf there ([1 Kings 12:29](/1-kings/12-29 "1 Kings 12:29 - Jeroboam's Golden Calves at Bethel")).

* **Key Themes:** This verse powerfully illustrates several key themes central to the book of Kings and the broader Deuteronomistic history. **Radical Purity and Reformation** is paramount, as Josiah's actions demonstrate an uncompromising commitment to cleansing the land and its worship from all defilement, echoing the covenant demands for exclusive devotion to Yahweh. This was not a superficial cleanup but a systematic and thorough eradication of pagan elements, reflecting the severity with which God views idolatry. The theme of **Zeal Against Idolatry** is vividly portrayed through Josiah's uncompromising stance against Baal, Asherah, and astral worship, directly fulfilling the foundational command in [Exodus 20:3-5](/exodus/20-3-5 "Exodus 20:3-5 - The First and Second Commandments Against Idolatry"). Finally, the theme of **Defilement and Desecration** is highlighted by the burning of the vessels in the ritually impure Kidron Valley and the scattering of their ashes in Bethel, symbolically nullifying their power, rendering them utterly useless, and reversing generations of spiritual corruption, thereby reasserting God's absolute sovereignty and holiness.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Baal (Hebrew, _Baʻal'_):** (H1168) This proper noun refers to the chief male deity of the Canaanite pantheon, a storm god associated with fertility and rain. His worship often involved elaborate rituals, including sacred prostitution and child sacrifice, and was a constant temptation and spiritual snare for Israel. The presence of vessels "made for Baal" within the Temple signifies the profound syncretism and apostasy that had infiltrated Judah's worship of Yahweh.
* **Grove (Hebrew, _ʼăshêrâh'_):** (H842) While translated "grove" in the KJV, this term specifically denotes an Asherah pole or image, representing Asherah, the Canaanite mother goddess and consort of Baal or El. These cultic objects were often wooden and erected at high places or, shockingly, even within the Temple precincts, as indicated here. Their inclusion among the defiled items underscores the deep-seated pagan influence and the extent of Judah's spiritual compromise.
* **Vessels (Hebrew, _kᵉlîy'_):** (H3627) This broad term encompasses any apparatus, implement, utensil, or instrument. In this cultic context, it specifically refers to the sacred implements used in the worship of Baal, Asherah, and the host of heaven. Their presence within the [Temple of the LORD](/1_kings/8 "1 Kings 8 - Dedication of the Temple") signifies a profound desecration, as they were used in rites directly contrary to the worship of Yahweh. Josiah's command to "bring forth" these vessels underscores their illegitimate presence and the absolute necessity of their removal for the Temple's purification.

#### Verse Breakdown
* **"And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door":** This clause highlights Josiah's authoritative leadership and the specific religious hierarchy he enlisted for this sacred and sensitive task. Hilkiah, the high priest, was instrumental in discovering the Book of the Law, making him a central figure in the reform movement. "Priests of the second order" likely refers to priests ranking below the high priest, perhaps heads of priestly courses or senior priests responsible for specific Temple duties. "Keepers of the door" were Levites responsible for guarding the Temple entrances, maintaining order, and ensuring proper access, thereby preventing unauthorized entry or removal of items. Their collective involvement underscores the official, comprehensive, and divinely sanctioned nature of this Temple purge.
* **"to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven":** This specifies the precise target of the purge: cultic objects dedicated to pagan deities. The phrase "made for" indicates these vessels were meticulously crafted and consecrated for specific idolatrous rituals, signifying intentional devotion to false gods. Their presence "out of the temple of the LORD" emphasizes the shocking extent of the defilement, as the very sanctuary dedicated to Yahweh had been co-opted and polluted for the worship of false gods. This act of "bringing forth" is a public expulsion, a visible and decisive rejection of these abominations from the sacred space.
* **"and he burned them without Jerusalem in the fields of Kidron":** This describes the method and location of destruction. Burning was a common and prescribed method for destroying idolatrous objects, rendering them unusable, ritually impure, and utterly powerless, as commanded in [Deuteronomy 7:25](/deuteronomy/7-25 "Deuteronomy 7:25 - Burning Idols and Their Silver/Gold"). The "fields of Kidron" (the Kidron Valley), located east of Jerusalem, was a significant and symbolically charged location. Historically, it served as a place where idols were cast out and defiled by earlier righteous kings like Asa ([1 Kings 15:13](/1-kings/15-13 "1 Kings 15:13 - Asa's Destruction of Idols in Kidron")). Its location outside the city walls, often associated with graves and ritual impurity, made it a fitting place to ritually nullify the power and memory of these pagan objects, signifying their complete eradication.
* **"and carried the ashes of them unto Bethel":** This final act extends the desecration and purification beyond Jerusalem. Bethel, meaning "house of God," had been tragically transformed into a "house of idolatry" by Jeroboam I, who notoriously set up one of his golden calves there ([1 Kings 12:29](/1-kings/12-29 "1 Kings 12:29 - Jeroboam's Idolatry at Bethel")). By scattering the ashes of Jerusalem's idols in Bethel, Josiah not only completed the purification of his capital but also symbolically extended the purification to a site long associated with Israelite apostasy, further emphasizing the finality, comprehensiveness, and uncompromising nature of his anti-idolatry campaign across the land.

#### Literary Devices
The passage employs several potent literary devices to convey its profound theological message. **Symbolism** is central, as the act of burning the idolatrous vessels in the Kidron Valley and scattering their ashes in Bethel is deeply symbolic. The Kidron Valley, a place of ritual impurity and burial, symbolizes the death, utter worthlessness, and final eradication of idolatry from Judah. Bethel, a site of historical and persistent apostasy, becomes a symbol of the pervasive reach of Josiah's reform and the absolute defilement and nullification of false worship. There is also a striking **Irony** in the fact that objects meticulously crafted for false gods, intended to bring blessing and power, are ultimately destroyed and their remnants used to defile other idolatrous sites, demonstrating their inherent powerlessness and the futility of their worship. The narrative also uses **Contrast** effectively, juxtaposing the profound defilement of the Temple, God's dwelling place, with the zealous purity and decisive actions of Josiah, highlighting the stark difference between generations of apostasy and a renewed, covenantal faithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Josiah's radical purification of the Temple and the land serves as a powerful theological statement about the absolute holiness of God and His non-negotiable demand for exclusive worship. The shocking presence of pagan vessels within Yahweh's sanctuary was not merely a cultural deviation but a profound violation of the covenant, a spiritual adultery that provoked divine wrath and threatened the very identity of Israel as God's chosen people. Josiah's actions underscore that true worship necessitates the complete eradication of anything that competes for God's glory or defiles His sacred presence. This cleansing reflects God's own character—a God who is "holy, holy, holy" ([Isaiah 6:3 "Isaiah 6:3 - Holy, Holy, Holy is the LORD of Hosts"]) and cannot tolerate sin or idolatry in His midst. It also serves as a prophetic act, foreshadowing the ultimate judgment against idolatry and the restoration of pure worship, even as it highlights the deep-seated sin and spiritual rebellion that ultimately led to Judah's exile.

* [Deuteronomy 7:25-26](/deuteronomy/7-25-26 "Deuteronomy 7:25-26 - Destroying Idols and Their Silver/Gold")
* [Exodus 20:3-5](/exodus/20-3-5 "Exodus 20:3-5 - The First and Second Commandments")
* [Isaiah 2:18-20](/isaiah/2-18-20 "Isaiah 2:18-20 - Idols Cast Away")

### REFLECTION AND APPLICATION
Josiah's uncompromising zeal in purging the Temple and the land of idolatry provides a profound and challenging model for believers today. Just as the physical Temple was defiled by objects dedicated to false gods, our hearts and lives, as temples of the Holy Spirit, can be subtly or overtly defiled by "idols" that compete for our ultimate devotion. These modern idols may not be physical statues but can manifest as materialism, self-worship, the relentless pursuit of power or approval, unbridled ambition, or anything that takes precedence over God's commands and His rightful, supreme place in our lives. Josiah's thoroughness challenges us to engage in a radical, ongoing process of spiritual discernment and purification, identifying and ruthlessly removing anything that hinders our relationship with God or compromises our witness. This requires not just outward actions but a deep inward transformation, a renewed commitment to God's Word, and a courageous willingness to confront comfortable sins or cultural norms that contradict His holiness. Our pursuit of purity should be as zealous and comprehensive as Josiah's, recognizing that God desires wholehearted and undivided devotion.

#### Questions for Reflection
* **What "vessels" or "idols" might be present in my own "temple" (my heart, home, or community) that need to be identified and removed through prayer and intentional action?**
* **How does Josiah's radical and public act of purification challenge my own willingness to confront and eliminate sin or compromise in my life, even when it's uncomfortable or costly?**
* **In what ways might I be subtly giving allegiance to "the host of heaven" (e.g., worldly systems, popular opinions, personal ambitions, or fleeting pleasures) rather than to the one true God who demands exclusive worship?**

### FAQ

**Why were these pagan vessels in the Temple in the first place?**

Answer: The presence of pagan vessels in the [Temple of the LORD](/1_kings/6 "1 Kings 6 - Construction of the Temple") was a tragic culmination of generations of apostasy and syncretism, particularly under the reigns of kings like Manasseh and Amon, Josiah's immediate predecessors. Manasseh, in particular, was notorious for rebuilding the high places his father Hezekiah had destroyed, setting up altars for Baal, making an Asherah pole, and even building altars for the "host of heaven" in the Temple courts ([2 Kings 21:3-7 "2 Kings 21:3-7 - Manasseh's Idolatry in the Temple"]). This reflects a profound spiritual decline where the people, and even their leaders, deliberately blended the worship of Yahweh with the worship of Canaanite and Mesopotamian deities, directly violating the first commandment. The vessels were instruments of this false worship, deliberately brought into and used within the sacred space dedicated exclusively to Yahweh, demonstrating the shocking extent of Judah's spiritual corruption and defiance.

**What is the significance of burning the vessels in the Kidron Valley and taking the ashes to Bethel?**

Answer: These actions carried profound symbolic and ritual significance, demonstrating the utter contempt for idolatry. Burning the vessels in the Kidron Valley, located just east of Jerusalem, was an act of extreme desecration and public humiliation for the idols. The Kidron Valley was often used as a dumping ground for refuse and a place of ritual impurity, associated with death and uncleanness ([2 Kings 23:6 "2 Kings 23:6 - Josiah's Defilement of the Asherah in Kidron"]). By burning the idols there, Josiah publicly declared their worthlessness, rendered them unusable, and ritually nullified any perceived power they might have held. Carrying their ashes to Bethel further extended this desecration and purification. Bethel, meaning "house of God," had been tragically turned into a notorious center of idolatry by Jeroboam I, who set up one of his golden calves there ([1 Kings 12:29 "1 Kings 12:29 - Jeroboam's Golden Calf at Bethel"]). By scattering the ashes of Jerusalem's idols in Bethel, Josiah symbolically cleansed not only the capital but also a site that had long represented Israel's historical apostasy, demonstrating the comprehensive and uncompromising nature of his reform to purify the entire land from its deep-seated idolatry.

### CHRIST-CENTERED FULFILLMENT
Josiah's zealous cleansing of the Temple in [2 Kings 23:4](/2_kings/23-4 "2 Kings 23:4 - Josiah's Temple Cleansing"), while a powerful Old Testament act of purification, ultimately points forward to the greater, more profound and eternal cleansing accomplished by Jesus Christ. Just as Josiah purged the physical temple of idolatrous objects, Jesus, the true Son of David and the ultimate King, came to cleanse not merely a building but the very hearts of humanity. His dramatic cleansing of the Jerusalem Temple, driving out those who had turned it into a "den of robbers" ([Matthew 21:12-13 "Matthew 21:12-13 - Jesus Cleanses the Temple"]), powerfully echoes Josiah's zeal for God's house, but with an infinitely deeper spiritual significance. More profoundly, Christ's sacrificial work on the cross serves as the ultimate purification, taking away the sin of the world and cleansing us from all unrighteousness ([1 John 1:7 "1 John 1:7 - Cleansing from All Sin"]). He is the true [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), removing the spiritual "vessels of Baal" from our hearts and replacing our idolatrous tendencies with a pure and undivided devotion to God. Through His indwelling Spirit, He continues to sanctify believers, making them living temples of God, pure and set apart for His glory ([1 Corinthians 6:19-20 "1 Corinthians 6:19-20 - Your Body is a Temple of the Holy Spirit"]). Josiah's reform was temporary and ultimately incomplete, but Christ's cleansing is eternal, transforming us from within and establishing a new covenant where God's law is written not on stone tablets, but on our hearts ([Hebrews 8:10 "Hebrews 8:10 - The New Covenant"]).

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 Kings 21:7

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:

2 Kings 21:3

For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them.

2 Chronicles 33:3

For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them.

2 Kings 25:18

And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, and the three keepers of the door:

2 Kings 23:15

Moreover the altar that [was] at Bethel, [and] the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, both that altar and the high place he brake down, and burned the high place, [and] stamped [it] small to powder, and burned the grove.

John 18:1

¶ When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

2 Kings 17:16

And they left all the commandments of the LORD their God, and made them molten images, [even] two calves, and made a grove, and worshipped all the host of heaven, and served Baal.