II Kings 23:5 · Bible study
2 Kings 23:5 Commentary: The Chemarim and Astral Worship
Hebrew · 8 what the commentators say
Meaning in one sentence
Study Josiah’s removal of the Chemarim, priests who burned incense to Baal, sun, moon, and constellations, and the scope of his reform.
Research Summary
- Meaning: Josiah removes a class of idolatrous priests and their incense offerings to Baal and all astral bodies, as part of his covenant-based reform.
- Key words: Chemarim (idolatrous priests), bamot (high places), mazzalot (constellations/planets), host of heaven (stars and planets as objects of worship).
- Main debate: Whether the Chemarim are fire-priests defined by black garb (Clarke, Gill) or a general term for irregular priests (Cambridge); and whether mazzalot refers to zodiac signs, planets, or constellations.
- Theological theme: Yahweh alone is worthy of worship; any mixture of his worship with that of other deities must be purged root and branch.
- Best use: A model for personal and corporate repentance, requiring identification, removal, and replacement of competing loyalties, grounded in scripture.
Translation Comparison
BSB Berean Standard Bible 2020
Josiah also did away with the idolatrous priests ordained by the kings of Judah to burn incense on the high places of the cities of Judah and in the places all around Jerusalem—those who had burned incense to Baal, to the sun and moon, to the constellations, and to all the host of heaven.
WEB World English Bible 2000
He got rid of the idolatrous priests whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah and in the places around Jerusalem; those also who burned incense to Baal, to the sun, to the moon, to the planets, and to all the army of the sky.
KJV King James Version 1769
And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.
ASV American Standard Version 1901
And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven.
YLT Young's Literal Translation 1898
And he hath caused to cease the idolatrous priests whom the kings of Judah have appointed, (and they make perfume in high places, in cities of Judah and suburbs of Jerusalem,) and those making perfume to Baal, to the sun, and to the moon, and to the planets, and to all the host of the heavens.
Darby Darby Bible 1890
And he abolished the idolatrous priests, whom the kings of Judah had ordained to burn incense on the high places in the cities of Judah, and the environs of Jerusalem; and them that burned incense to Baal, to the sun, and to the moon, and to the constellations, and to all the host of heaven.
Douay-Rheims Douay-Rheims Bible 1899
And he destroyed the soothsayers, whom the kings of Juda had appointed to sacrifice in the high places in the cities of Juda, and round about Jerusalem: them also that burnt incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven.
Translations in other languages (10 available)
Y quitó á los Camoreos, que habían puesto los reyes de Judá para que quemasen perfumes en los altos en las ciudades de Judá, y en los alrededores de Jerusalem; y asimismo á los que quemaban perfumes á Baal, al sol y á la luna, y á los signos, y á todo el ejército del cielo.
E tirou aos sacerdotes pagãos, que haviam posto os reis de Judá para que queimassem incenso nos altos nas cidades de Judá, e nos arredores de Jerusalém; e também aos que queimavam incenso a Baal, ao sol e à lua, e às constelações, e a todo o exército do céu.
Il chassa les prêtres des idoles, établis par les rois de Juda pour brûler des parfums sur les hauts lieux dans les villes de Juda et aux environs de Jérusalem, et ceux qui offraient des parfums à Baal, au soleil, à la lune, au zodiaque et à toute l’ armée des cieux.
Und er tat ab die Götzenpfaffen, welche die Könige Juda' s hatten eingesetzt, zu räuchern auf den Höhen in den Städten Juda' s und um Jerusalem her, auch die Räucherer des Baal und der Sonne und des Mondes und der Planeten und alles Heeres am Himmel.
Daartoe schafte hij de Chemarim af, die de koningen van Juda gesteld hadden, opdat men roken zou op de hoogten, in de steden van Juda, en rondom Jeruzalem, mitsgaders, die voor Baal, de zon, en de maan, en de andere planeten, en al het heir des hemels rookten.
E destituì i sacerdoti idolatri che i re di Giuda aveano istituito per offrir profumi negli alti luoghi nelle città di Giuda e nei dintorni di Gerusalemme, e quelli pure che offrivan profumi a Baal, al sole, alla luna, ai segni dello zodiaco, e a tutto l’esercito del cielo.
Złożył też z urzędu popów, których byli postanowili królowie Judzcy, aby kadzili po wyżynach w miastach Judzkich i około Jeruzalemu; przytem i onych, którzy kadzili Baalowi, słońcu i miesiącowi, i planetom, i wszystkiemu wojsku niebieskiemu.
И отставил жрецов, которых поставили цари Иудейские, чтобы совершать курения на высотах в городах Иудейских и окрестностях Иерусалима, — и которые кадили Ваалу, солнцу, и луне, и созвездиям, и всему воинству небесному;
從前猶大 列王 所 立 拜偶像的祭司，在猶大 城邑 的邱壇 和耶路撒冷 的周圍 燒香，現在王都廢去，又廢去 向巴力 和日、月、行星（或譯：十二宮），並天上 萬 象 燒香的人；
And he put an end to the false priests, who had been put in their positions by the kings of Judah to see to the burning of offerings in the high places in the towns of Judah and the outskirts of Jerusalem, and all those who made offerings to Baal and to the sun and the moon and the twelve signs and all the stars of heaven.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 23:5
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree the term “Chemarim” (הַ/כְּמָרִים) designates a specific class of idolatrous priests whom the kings of Judah had appointed to burn incense at the high places. Adam Clarke notes the Hebrew root may mean “scorched” or “black,” likely because these priests wore dark garments while tending sacrificial fires. Gill adds that legitimate Levitical priests wore white linen, making the dark clothing a visible marker of their irregular status. The Cambridge Bible for Schools and Colleges observes that the same term appears in Hosea 10:5 for the priests of the calves, suggesting a recognized category of unauthorized priest. The recipients of the incense, Baal, the sun, the moon, the constellations (mazzaloth), and all the host of heaven, reveal a fusion of Canaanite and Mesopotamian astral cults. Clarke specifically notes that Baal and the sun are distinguished here, pointing to distinct objects of worship. The plurality of astral bodies indicates an extensive syncretism that had taken root in Judah over generations. Josiah’s act of “putting down” these priests was not merely a personnel change but a direct enforcement of the covenant he had renewed before Yahweh (2 Kings 23:3).
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Chemarim as black-robed fire-priests: Lexeme 'kmr' may mean 'black' or 'scorched'; supported by Clarke and Gill, linking to dark garments and service at sacrificial fires.
- Chemarim as irregular Yahweh priests: Cambridge Bible suggests it was a general term for priests serving at high places, who originally offered to Yahweh but later syncretized; Hosea 10:5 uses the term for priests of the calves.
- Astral worship as distinct from Baal: Clarke notes Baal and the sun are separate items, indicating at least two distinct cultic streams—Canaanite and Mesopotamian.
What is clear: Josiah removed the priests and their incense offerings to Baal and the entire celestial pantheon as part of his covenant-driven reform, affirming exclusive worship of Yahweh.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Chemarim | Scholars agree they were a distinct class of priests serving at high places, appointed by the kings of Judah, and involved in illegitimate worship. | Some (Clarke, Gill) stress their dark garments derived from a root meaning 'black' or 'scorched'; the Cambridge Bible sees the name as a broader term for irregular priests not necessarily defined by attire. |
| Baal and the sun | Baal worship involved solar symbolism, but the verse lists them separately. | Clarke argues Baal and the sun are distinguished here, indicating distinct cult objects; others see Baal-shemesh (Baal as sun) as a single syncretistic deity. |
| Meaning of mazzaloth | The term (מַזָּלוֹת) refers to celestial bodies used in worship. | The Vulgate renders it 'the twelve signs' (zodiac); Lange suggests constellations; Gill lists the five planets. The exact referent is not agreed upon. |
| Origin of these priests | They were ordained by the kings of Judah (v. 5). | The Cambridge Bible notes a possible link to calf-worship in Israel (Hosea 10:5), while others emphasize local innovation under Manasseh (2 Kings 21:3). |
| Scope of Josiah's reform | It was a thorough, covenant-based removal of idolatrous worship. | Some traditions see it as a political purge as well as religious; others stress its temporary nature since later kings reverted. The text shows the extent of his action but not its permanence. |
Historical & Cultural Context
Josiah’s reforms (ca. 627, 609 BC) came after decades of official idolatry under Manasseh and Amon. Manasseh had rebuilt the high places Hezekiah had destroyed, raised altars for Baal, made an Asherah, and “worshiped all the army of the sky, and served them” (2 Kings 21:3). Amon continued these practices. The rediscovery of the Book of the Law in the temple sparked a covenant renewal (2 Kings 22:8, 23:3).
The “Chemarim” (see also Zephaniah 1:4) were a class of priests distinct from the Aaronic line. The kings “ordained” (literally “gave” or “appointed,” from נָתַן) them, granting official status. Their name likely arose from their distinctive black garments, though some (Cambridge) leave the etymology open. The high places (בָּמוֹת, bamot) were local shrines originally used for Yahweh worship but increasingly corrupted by idolatry.
The act of burning incense (קְטַטֵּר) was a priestly function reserved for the Lord, yet here it is offered to Baal, the Canaanite storm god, and to the sun, moon, and “mazzalot” (Hebrew מַזָּלוֹת, likely constellations or the zodiac). The phrase “all the host of heaven” (צְבָא הַשָּׁמָיִם) encompasses the stars and planets worshipped by Israel’s neighbors. These practices had strong Assyrian connections: astral cults were state-sponsored by Assyria, and Judah had been a vassal. The worship included specific rituals such as burning incense and, later in the chapter, dedication of horses and chariots to the sun (2 Kings 23:11).
Josiah’s removal of these priests and the cessation of their incense offerings was part of a wider purge: he brought out vessels for Baal and Asherah, smashed the Asherah, broke down houses of male shrine prostitutes, and defiled Topheth (vv. 4, 10). Each act undid the specific sins of previous kings, restoring exclusive worship of Yahweh according to the Book of the Covenant.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is consistently attested across manuscripts.
Reception History
Early Christian writers cited this verse as an example of the zeal required against idolatry, often linking it to the need to remove all traces of pagan worship from the church. Reformation-era commentators (Geneva Bible, Matthew Henry) used Josiah’s actions to justify the elimination of images and unauthorized liturgical practices within their own contexts. Modern scholarship focuses on reconstructing the religious syncretism of ancient Judah, particularly the influence of Assyrian astral cults and the role of local shrines. The verse is seen as a historically valuable window into the diversity of Judahite religious practice before the Exile.
Preaching This Verse
Three-point outline
- Recognise the scope of idolatry. The list of recipients, Baal, sun, moon, constellations, all the host of heaven, shows how syncretism had infiltrated every level of Judah’s worship.
- Act decisively against false worship. Josiah did not merely condemn; he removed the priests and their incense. Reform demands concrete action, not just sentiment.
- Build on God’s Word. The reform flows from the covenant renewed after the Book of the Law was found (v. 3). External change must be grounded in scripture.
Five-point outline
- Identify the false priests. Who or what leads believers away from exclusive devotion to God? The Chemarim were officially appointed, sometimes false teaching comes from expected places.
- Name the specific objects of idolatry. Josiah confronted not a vague spirituality but particular gods and celestial powers.
- Remove the instruments. The high places, vessels, and incense all had to go. This is a pattern for dealing with patterns of sin.
- Defile the places of sin. Josiah defiled the high places, making them unusable for worship again (v. 8). Prevention is part of reform.
- Restore true worship. The covenant reading and renewed commitment (v. 3) precedes the purge. Positive worship of Yahweh is the goal of every negative action.
Illustration hooks
- A homeowner clearing out a garage filled with years of junk: you have to haul everything away, not just rearrange the boxes.
- A person breaking a deep habit (like constant phone scrolling): limiting access is necessary, but the real work is replacing that time with a healthier activity.
- A city firing a corrupt group of officials: removing individuals is important, but the structures that allowed them must be dismantled too.
Questions your congregation is asking
- Why would people worship the sun and stars? What appeal did that have, and what modern form does that appeal take?
- How can we identify “idolatrous priests” in our context, teachers or leaders who draw devotion away from Christ?
- Is Josiah’s thorough reform meant to be applied literally by government authorities today, or is it mainly a spiritual model for the church?
Leading a Discussion
This passage shows King Josiah acting decisively to remove the foundations of syncretistic worship. The focus falls on the priests who led the worship and the array of celestial deities they served. As you discuss, consider how the biblical pattern of reform can apply to both corporate church life and personal devotion.
Discussion questions
- What does the term “Chemarim” (from the interlinear) tell you about the identity of these priests? Why might their name be significant?
- The priests were “ordained by the kings of Judah.” How does this contrast with the Old Testament pattern for appointing priests (e.g., Numbers 3:10)? What does this reveal about the religious climate?
- List the seven recipients of incense mentioned in this verse. What does each reveal about the influences from surrounding nations?
- Compare this verse with 2 Kings 21:3, where Manasseh reintroduces high places and astral worship. What does the return of these practices tell you about the nature of sin and reform?
- Josiah’s action is part of a covenant renewal (v. 3). Why is the order important, covenant first, then purge? What does this suggest about lasting change?
- In what ways do believers today combine devotion to Christ with trust in other powers (money, social status, self-reliance)? How thorough should our “removal” of these idols be?
- The Hebrew word “mazzalot” may mean constellations or specific planets. Does the uncertainty about the exact referent matter for the main point of the passage? Why or why not?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 21:3 | For he built again the high places which Hezekiah his father had destroyed; and he raised up altars for Baal, and made an Asherah, as Ahab king of Israel did, and worshiped all the army of the sky, and served them. |
| II Kings 21:4 | He built altars in Yahweh’s house, of which Yahweh said, “I will put my name in Jerusalem.” |
| Jeremiah 8:1 | “At that time,” says Yahweh, “they will bring the bones of the kings of Judah, the bones of his princes, the bones of the priests, the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves. |
| Jeremiah 8:2 | They will spread them before the sun, the moon, and all the army of the sky, which they have loved, which they have served, after which they have walked, which they have sought, and which they have worshiped. They will not be gathered or be buried. They will be like dung on the surface of the earth. |
| Jeremiah 44:17 | But we will certainly perform every word that has gone out of our mouth, to burn incense to the queen of the sky and to pour out drink offerings to her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah and in the streets of Jerusalem; for then we had plenty of food, and were well, and saw no evil. |
| Jeremiah 44:19 | The women said, “When we burned incense to the queen of the sky and poured out drink offerings to her, did we make her cakes to worship her, and pour out drink offerings to her, without our husbands?” |
| Hosea 10:5 | The inhabitants of Samaria will be in terror for the calves of Beth Aven, for its people will mourn over it, along with its priests who rejoiced over it, for its glory, because it has departed from it. |
| Zephaniah 1:4 | I will stretch out my hand against Judah and against all the inhabitants of Jerusalem. I will cut off the remnant of Baal from this place—the name of the idolatrous and pagan priests, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests the word for idolatrous priests, kemarim, means scorched or blackened, likely from constantly tending sacrificial fires and wearing black garments. He notes this later led Jews to derisively call Christian ministers kemarim because of their black clothes. He also treats Baal and the sun as distinct here, with Baal worshipped under various forms, and translates mazzaloth as the twelve zodiac signs.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the Hebrew word "Chemarim" likely comes from a root meaning "black," possibly describing the priests' robes. Yet its later use in Hosea and Zephaniah, along with a Syriac cognate for ordinary Jewish priests, suggests the term came to designate a general class of irregular priests rather than just a physical description.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that the Chemarims, the idolatrous priests, were formally established by
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the idolatrous priests, called Cemarim because they wore black clothes, contrasted sharply with the Lord’s priests in white linen. He also notes that the Hebrew word for burning incense may be the root of the Greek "nectar," since pagans believed their gods delighted in sweet-smelling smoke.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the Hebrew word for idolatrous priests means "scorched," identifying them as fire-worshippers who wore a distinctive symbolic girdle. These worshippers offered incense directly to the sun, moon, and stars without images, a practice borrowed from the old Assyrians rather than from local idol cults.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes Josiah's thoroughness in treating idolatry as utterly contemptible, not merely removing it but grinding it to powder and casting it onto graves. He notes that Josiah defiled the very places and objects of false worship, showing that sin must be detested and erased without a trace.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws attention to the Hebrew word "Chemarim" used here for priests, noting it refers to the highest rank. Their distinctive and most exalted duty was the burning of incense, which set them apart from other priestly orders.