He brought the Asherah pole from the house of the LORD to the Kidron Valley outside Jerusalem, and there he burned it, ground it to powder, and threw its dust on the graves of the common people. He brought the Asherah poleThe Asherah pole was a wooden object associated with the worship of the Canaanite goddess Asherah. In Hebrew, "Asherah" (אֲשֵׁרָה) refers to both the goddess and the pole or tree used in her worship. This act of removing the Asherah pole signifies a decisive break from idolatry and a return to the worship of Yahweh. Historically, the presence of such poles within the temple precincts indicates the syncretism that had infiltrated Judah's worship practices. Josiah's reform was a bold move to purify the worship of the LORD, aligning with the first commandment to have no other gods. from the house of the LORD
The presence of the Asherah pole in the temple, the "house of the LORD," underscores the depth of apostasy in Judah. The Hebrew term for "house" (בַּיִת, bayit) often denotes a place of dwelling or worship. The temple, meant to be a sacred space for Yahweh, had been defiled by pagan practices. Josiah's actions reflect a restoration of the temple's sanctity, emphasizing the need for holiness in places dedicated to God. to the Kidron Valley
The Kidron Valley, located east of Jerusalem, served as a place for disposing of impurities and idols. In Hebrew, "Kidron" (קִדְרוֹן) can mean "dark" or "turbid," perhaps reflecting its use as a site for removing defilement. By taking the Asherah pole to this valley, Josiah symbolically and physically removed the impurity from the holy city, illustrating the separation between the sacred and the profane. outside Jerusalem
The act of taking the Asherah pole outside Jerusalem signifies the removal of sin from the community. Jerusalem, the city of David, was the political and spiritual heart of Israel. By cleansing the city of idolatry, Josiah was not only purifying the temple but also restoring the city to its intended role as a center of true worship. and there he burned it
Burning the Asherah pole was a common method of destroying idols, as fire symbolizes purification and judgment. In Hebrew culture, burning was a way to completely obliterate something, ensuring it could not be reused or revered. This act of destruction demonstrates Josiah's commitment to eradicating idolatry and his zeal for the LORD. ground it to powder
Grinding the remains to powder further ensured the total destruction of the idol. The Hebrew verb used here (דָּקַק, daqaq) implies crushing or pulverizing. This thoroughness reflects the seriousness with which Josiah approached the task of reform, leaving no trace of the idol to tempt future generations. and threw its dust on the graves of the common people
By scattering the dust on the graves, Josiah was making a statement about the worthlessness and defilement of the idol. The "common people" (Hebrew: בְּנֵי הָעָם, bene ha'am) refers to the general populace, perhaps those who had been led astray by idolatry. This act could symbolize the return of the idol to the earth, from which it was made, and a reminder of the mortality and futility of false gods. Persons / Places / Events 1. JosiahThe king of Judah who initiated religious reforms to restore the worship of Yahweh and eliminate idolatry from the land. 2. Asherah PoleA wooden symbol associated with the Canaanite goddess Asherah, often set up near altars to Baal and considered an abomination in the worship of Yahweh. 3. House of the LORDRefers to the temple in Jerusalem, the central place of worship for the Israelites, which had been defiled by idolatrous practices. 4. Kidron ValleyA valley located outside Jerusalem, often used as a place for disposing of impurities and idolatrous objects. 5. Common PeopleThe general populace of Judah, whose graves were used as a symbolic place to scatter the dust of the destroyed Asherah pole, signifying the eradication of idolatry. Teaching Points Zeal for PurityJosiah's actions demonstrate a fervent commitment to purifying worship and removing anything that defiles the sanctity of God's house. Believers today are called to examine their lives and remove anything that hinders their relationship with God. Symbolic Acts of RepentanceThe destruction of the Asherah pole and scattering of its dust symbolize a complete rejection of idolatry. Christians are encouraged to take decisive actions to turn away from sin and idolatry in their own lives. Leadership in ReformJosiah's leadership in initiating reform highlights the importance of godly leadership in guiding others toward righteousness. Believers in positions of influence should lead by example in promoting godly values. The Consequences of IdolatryThe scattering of the Asherah pole's dust on graves serves as a reminder of the consequences of idolatry. Christians should be aware of the spiritual dangers of allowing anything to take precedence over God in their lives. Community ImpactJosiah's reforms affected the entire community, illustrating how personal and communal repentance can lead to widespread spiritual renewal. Believers are encouraged to seek both personal and communal transformation. Bible Study Questions 1. What does Josiah's removal of the Asherah pole teach us about the importance of purity in worship today? 2. How can we identify and remove "modern-day idols" from our lives, similar to how Josiah dealt with the Asherah pole? 3. In what ways can Christian leaders today emulate Josiah's example of leading others toward spiritual reform? 4. How does the scattering of the Asherah pole's dust on graves symbolize the seriousness of idolatry, and what can we learn from this about the consequences of sin? 5. How can personal repentance lead to broader community transformation, as seen in Josiah's reforms? What steps can we take to encourage this in our own communities? Connections to Other Scriptures Exodus 34:13This verse commands the Israelites to tear down altars, smash sacred stones, and cut down Asherah poles, highlighting the continuity of Josiah's actions with earlier divine instructions. Deuteronomy 12:3Similar to Exodus, this passage instructs the destruction of places of idol worship, reinforcing the idea of purifying the land from idolatry. 2 Chronicles 34:4-7Provides a parallel account of Josiah's reforms, offering additional details on his efforts to cleanse Judah and Jerusalem. Jeremiah 31:40Mentions the Kidron Valley as a place of purification, connecting it to the theme of cleansing and renewal. People Ahaz, Ammonites, Ashtoreth, Ben, Chemosh, Eliakim, Hamutal, Hilkiah, Jehoahaz, Jehoiakim, Jeremiah, Jeroboam, Joshua, Josiah, Manasseh, Melech, Milcom, Moabites, Molech, Nathan, Nathanmelech, Nebat, Pedaiah, Pharaoh, Pharaohnechoh, Sidonians, Sodomites, Solomon, Zebudah, ZidoniansPlaces Assyria, Beersheba, Bethel, Egypt, Euphrates River, Geba, Hamath, Jerusalem, Kidron, Libnah, Megiddo, Moab, Riblah, Rumah, Samaria, Topheth, Valley of HinnomTopics Asherah, Ashe'rah, Beat, Beateth, Bodies, Bringeth, Brook, Burned, Burneth, Burning, Cast, Casteth, Common, Crushing, Dust, Grave, Graves, Ground, Grove, Jerusalem, Kidron, Outside, Pole, Powder, Rest, Scattered, Shrine, Sons, Stamped, Stream, Temple, Thereof, Threw, Torrent, ValleyDictionary of Bible Themes 2 Kings 23:6 5241 burial
9050 tombs 2 Kings 23:1-7 6735 repentance, examples 2 Kings 23:1-20 7241 Jerusalem, significance 2 Kings 23:1-24 8466 reformation 2 Kings 23:1-25 5345 influence
7245 Judah, kingdom of 2 Kings 23:4-6 4290 valleys 2 Kings 23:4-7 6209 pagans
8747 false gods 2 Kings 23:4-20 4906 abolition Library Reformation Lessons
Eversley. 1861. 2 Kings xxiii. 3, 4, 25, 26. "And the king stood by a pillar, and made a covenant before the Lord, to "walk after the Lord, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant. 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 …
Charles Kingsley—All Saints' Day and Other SermonsWhether the Old Law was Suitably Given at the Time of Moses?
Objection 1: It would seem that the Old Law was not suitably given at the time of Moses. Because the Old Law disposed man for the salvation which was to come through Christ, as stated above ([2068]AA[2],3). But man needed this salutary remedy immediately after he had sinned. Therefore the Law should have been given immediately after sin. Objection 2: Further, the Old Law was given for the sanctification of those from whom Christ was to be born. Now the promise concerning the "seed, which is Christ" …
Saint Thomas Aquinas—Summa Theologica Whether Christ Should have Been Born in Bethlehem?
Objection 1: It would seem that Christ should not have been born in Bethlehem. For it is written (Is. 2:3): "The law shall come forth from Sion, and the Word of the Lord from Jerusalem." But Christ is truly the Word of God. Therefore He should have come into the world at Jerusalem. Objection 2: Further, it is said (Mat. 2:23) that it is written of Christ that "He shall be called a Nazarene"; which is taken from Is. 11:1: "A flower shall rise up out of his root"; for "Nazareth" is interpreted "a flower." …
Saint Thomas Aquinas—Summa Theologica Whether Prophets Always Know the Things which they Prophesy?
Objection 1: It would seem that the prophets always know the things which they prophesy. For, as Augustine says (Gen. ad lit. xii, 9), "those to whom signs were shown in spirit by means of the likenesses of bodily things, had not the gift of prophecy, unless the mind was brought into action, so that those signs were also understood by them." Now what is understood cannot be unknown. Therefore the prophet is not ignorant of what he prophesies. Objection 2: Further, the light of prophecy surpasses …
Saint Thomas Aquinas—Summa Theologica Whether the Prophecy which is Accompanied by Intellective and Imaginative vision is More Excellent than that which is Accompanied by Intellective vision Alone?
Objection 1: It would seem that the prophecy which has intellective and imaginative vision is more excellent than that which is accompanied by intellective vision alone. For Augustine says (Gen. ad lit. xii, 9): "He is less a prophet, who sees in spirit nothing but the signs representative of things, by means of the images of things corporeal: he is more a prophet, who is merely endowed with the understanding of these signs; but most of all is he a prophet, who excels in both ways," and this refers …
Saint Thomas Aquinas—Summa Theologica The Fall of Solomon
'For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the Lord his God, as was the heart of David his father. 5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6. And Solomon did evil in the sight of the Lord, and went not fully after the Lord, as did David his father. 7. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the …
Alexander Maclaren—Expositions of Holy Scripture The Rediscovered Law and Its Effects
'And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord: and Hilkiah gave the book to Shaphan, and he read it. 9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. 10. And Shaphan the scribe shewed the king, saying, Hilkiah the …
Alexander Maclaren—Expositions of Holy Scripture Entering the Covenant: with all the Heart
"And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "And I will give them an heart to know Me, that I am the Lord; and they shall be My people, and I will be their God: for they shall turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13). …
Andrew Murray—The Two Covenants How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Sins of Communities Noted and Punished.
"Verily I say unto you, All these things shall come upon this generation." This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation! But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every …
Andrew Lee et al—Sermons on Various Important Subjects The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence …
Andrew Murray—The Two Covenants The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 23:6 NIV2 Kings 23:6 NLT2 Kings 23:6 ESV2 Kings 23:6 NASB2 Kings 23:6 KJV
2 Kings 23:6 Commentaries
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