Text -- 2 Chronicles 33:1-21 (NET)

Manasseh’s Reign

33:1 Manasseh was twelve years old when he became king, and he reigned for fifty-five years in Jerusalem. 33:2 He did evil in the sight of the Lord and committed the same horrible sins practiced by the nations whom the Lord drove out ahead of the Israelites. 33:3 He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for the Baals and made Asherah poles. He bowed down to all the stars in the sky and worshiped them. 33:4 He built altars in the Lord’s temple, about which the Lord had said, “Jerusalem will be my permanent home.” 33:5 In the two courtyards of the Lord’s temple he built altars for all the stars in the sky. 33:6 He passed his sons through the fire in the Valley of Ben-Hinnom and practiced divination, omen reading, and sorcery. He set up a ritual pit to conjure up underworld spirits and appointed magicians to supervise it. He did a great amount of evil in the sight of the Lord and angered him. 33:7 He put an idolatrous image he had made in God’s temple, about which God had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. 33:8 I will not make Israel again leave the land I gave to their ancestors, provided that they carefully obey all I commanded them, the whole law, the rules and regulations given to Moses.” 33:9 But Manasseh misled the people of Judah and the residents of Jerusalem so that they sinned more than the nations whom the Lord had destroyed ahead of the Israelites. 33:10 The Lord confronted Manasseh and his people, but they paid no attention. 33:11 So the Lord brought against them the commanders of the army of the king of Assyria. They seized Manasseh, put hooks in his nose, bound him with bronze chains, and carried him away to Babylon. 33:12 In his pain Manasseh asked the Lord his God for mercy and truly humbled himself before the God of his ancestors. 33:13 When he prayed to the Lord, the Lord responded to him and answered favorably his cry for mercy. The Lord brought him back to Jerusalem to his kingdom. Then Manasseh realized that the Lord is the true God. 33:14 After this Manasseh built up the outer wall of the City of David on the west side of the Gihon in the valley to the entrance of the Fish Gate and all around the terrace; he made it much higher. He placed army officers in all the fortified cities in Judah. 33:15 He removed the foreign gods and images from the Lord’s temple and all the altars he had built on the hill of the Lord’s temple and in Jerusalem; he threw them outside the city. 33:16 He erected the altar of the Lord and offered on it peace offerings and thank offerings. He told the people of Judah to serve the Lord God of Israel. 33:17 The people continued to offer sacrifices at the high places, but only to the Lord their God. 33:18 The rest of the events of Manasseh’s reign, including his prayer to his God and the words the prophets spoke to him in the name of the Lord God of Israel, are recorded in the Annals of the Kings of Israel. 33:19 The Annals of the Prophets include his prayer, give an account of how the Lord responded to it, record all his sins and unfaithful acts, and identify the sites where he built high places and erected Asherah poles and idols before he humbled himself. 33:20 Manasseh passed away and was buried in his palace. His son Amon replaced him as king.

Amon’s Reign

33:21 Amon was twenty-two years old when he became king, and he reigned for two years in Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 33:11

The king of Babylon is here called the king of Assyria, because he had added Assyria to his empire, who having been informed by his ambassadors of the great riches which were in Hezekiah's treasures at Jerusalem, and being assured of Manasseh's degeneracy from the piety of his father, and from that God whose power alone made Hezekiah formidable, he thought this a fit season to invade Manasseh's kingdom. The Jews say, in the twenty second year of his reign.

Wesley: 2Ch 33:12

It becomes sinners to humble themselves before that God, whom they have offended. It becomes sufferers to humble themselves before him that corrects them, and to accept of the punishment of their iniquity.

Wesley: 2Ch 33:17

Manasseh could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch men's manners; but not so easy to reform them again.

Wesley: 2Ch 33:18

Of Judah, often called Israel, he speaks not of the book of Kings, for these things are not mentioned there, but of their publick records, whence the most important things were taken by the prophets, and put into those canonical books.

Wesley: 2Ch 33:19

A writer so called.

JFB: 2Ch 33:1-2

(See on 2Ki. 21:1-16).

JFB: 2Ch 33:11

This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (Isa 20:1), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners.

JFB: 2Ch 33:11

This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (1Sa 13:6). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive."

JFB: 2Ch 33:11

The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.

JFB: 2Ch 33:12-13

In the solitude of exile or imprisonment, Manasseh had leisure for reflection. The calamities forced upon him a review of his past life, under a conviction that the miseries of his dethronement and captive condition were owing to his awful and unprecedented apostasy (2Ch 33:7) from the God of his fathers. He humbled himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his conqueror not only released him, but, after two years' exile, restored him, with honor and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probably to have the kingdom of Judah as a barrier between Egypt and his Assyrian dominions. But God overruled this measure for higher purposes. Manasseh now showed himself, by the influence of sanctified affliction, a new and better man. He made a complete reversal of his former policy, by not only destroying all the idolatrous statues and altars he had formerly erected in Jerusalem, but displaying the most ardent zeal in restoring and encouraging the worship of God.

JFB: 2Ch 33:14

"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropœon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [BARCLAY].

JFB: 2Ch 33:17

Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry.

JFB: 2Ch 33:20-21

(See on 2Ki 21:19).

Clarke: 2Ch 33:1

Manasseh was twelve years old - We do not find that he had any godly director; his youth was therefore the more easily seduced. But surely he had a pious education; how then could the principles of it be so soon eradicated?

Clarke: 2Ch 33:3

Altars for Baalim - The Sun and Moon. And made groves, אשרות Asheroth , Astarte, Venus; the host of heaven, all the Planets and Stars. These were the general objects of his devotion.

Clarke: 2Ch 33:5

He built altars - See the principal facts in this chapter explained in the notes on 2 Kings 21:1-17 (note).

Clarke: 2Ch 33:7

A carved image - "He set up an image, the likeness of himself, in the house of the sanctuary."The Targumist supposes he wished to procure himself Divine honors.

Clarke: 2Ch 33:12

And when he was in affliction - Here is a very large addition in the Chaldee: "For the Chaldeans made a brazen mule, pierced full of small holes, and put him within it, and kindled fires all around it; and when he was in this misery, he sought help of all the idols which he had made, but obtained none, for their were of no use. He therefore repented, and prayed before the Lord his God, and was greatly humbled in the sight of the Lord God of his fathers."

Clarke: 2Ch 33:13

And prayed unto him - "While he was thus praying, all the presiding angels went away to the gates of prayer in heaven; and shut all the gates of prayer, and all the windows and apertures in heaven, lest that his prayer should be heard. Immediately the compassions of the Creator of the world were moved, whose right hand is stretched out to receive sinners, who are converted to his fear, and break their hearts’ concupiscence by repentance. He made therefore a window and opening in heaven, under the throne of his glory; and having heard his prayer, he favourably received his supplication. And when his Word had shaken the earth, the mule was burst and he escaped. Then the Spirit went out from between the wings of the cherubim; by which, being inspired through the decree of the Word of the Lord, he returned to his kingdom in Jerusalem. And then Manasseh knew that it was the Lord God who had done these miracles and signs; and he turned to the Lord with his whole heart, left all his idols, and never served them more."This long addition gives the Jewish account of those particulars which the sacred writer has passed by: it is curious, though in some sort trifling. The gates of prayer may be considered childish; but in most of those things the ancient rabbins purposely hid deep and important meanings.

Clarke: 2Ch 33:14

He built a wall - This was probably a weak place that he fortified; or a part of the wall which the Assyrians had broken down, which he now rebuilt.

Clarke: 2Ch 33:15

He took away the strange gods - He appears to have done every thing in his power to destroy the idolatry which he had set up, and to restore the pure worship of the true God. His repentance brought forth fruits meet for repentance. How long he was in captivity, and when or by whom he was delivered, we know not. The fact of his restoration is asserted; and we believe it on Divine testimony.

Clarke: 2Ch 33:17

The people did sacrifice - "Nevertheless the people did sacrifice on the high places, but only to the name of the Word of the Lord their God."- Targum.

Clarke: 2Ch 33:18

The words of the seers that spake to him - "Which were spoken to him in the name of the Word of the Lord God of Israel."- Targum.

Clarke: 2Ch 33:19

His prayer also - What is called the Prayer of Manasseh, king of Judah, when he was holden captive in Babylon, being found among our apocryphal books, I have inserted it at the end of the chapter, without either asserting or thinking that it is the identical prayer which this penitent king used when a captive in Babylon. But, as I have observed in another place, there are many good sentiments in it; and some sinners may find it a proper echo of the distresses of their hearts; I therefore insert it

Clarke: 2Ch 33:19

Written among the sayings of the seers - "They are written in the words of Chozai."- Targum. So says the Vulgate. The Syriac has Hunan the prophet; and the Arabic has Saphan the prophet.

Clarke: 2Ch 33:21

Amon - reigned two years - See on 2Ki 21:19 (note).

Defender: 2Ch 33:6

This valley had been so identified since at least the time of Joshua (Jos 15:8), and it is probable that the original "son of Hinnom" was a Jebusite who offered his valley for the pagan sacrificial rituals of the Canaanites (see note on 2Ch 28:3).

Defender: 2Ch 33:6

Manasseh departed so far from the godly practices of his father, entering deeply into every form of Satanic doctrine and practice and leading his people to participate in them (even "worse than the heathen" 2Ch 33:9), that the only divine remedy was eventual judgment and exile (2Ki 21:12-16)."

Defender: 2Ch 33:11

Manasseh's name has been found by archaeologists as listed among the kings who had been placed in servitude to the king of Assyria."

Defender: 2Ch 33:12

Manasseh's repentance and attempted restoration of true religion, while it may have resulted in his own personal salvation, was too little and too late as far as the people as a whole were concerned. His son Amon led them right back into paganism and even the later revivals sponsored by Josiah could not permanently bring the people back to God."

Defender: 2Ch 33:18

The account of Manasseh in the canonical book of Kings does not mention such a prayer (2 Kings 21:1-18), so the nature of this apparently lost book of the kings of Israel is not known. An apocryphal book known as "The Prayer of Manasseh" may reflect the material in this missing book to some degree."

TSK: 2Ch 33:1

am 3306-3361, bc 693-643

Manasseh : 2Ch 32:33; 2Kings 21:1-18; 1Ch 3:13; Mat 1:10, Manasses

twelve : 2Ch 34:1, 2Ch 34:2; Ecc 10:16; Isa 3:4, Isa 3:12

TSK: 2Ch 33:2

like unto : 2Ch 28:3, 2Ch 36:14; Lev 18:24-30, Lev 20:22, Lev 20:23; Deu 12:31, Deu 18:9, Deu 18:14; 2Ki 17:11, 2Ki 17:15, 2Ki 21:2, 2Ki 21:9; Ezr 9:14; Psa 106:35-40; Eze 11:12

TSK: 2Ch 33:3

he built again : Heb. he returned and built, Ecc 2:19, Ecc 9:18

which Hezekiah : 2Ch 30:14, 2Ch 31:1, 2Ch 32:12; 2Ki 18:4, 2Ki 21:3

he reared : 2Ch 28:2-4; Jdg 2:11-13

made groves : Deu 16:21; 1Ki 14:23; Jer 17:2

the host : Deu 4:19, Deu 17:3; 2Ki 23:5, 2Ki 23:6, 2Ki 23:11; Jer 8:2, Jer 19:13; Zep 1:5; Act 7:42

TSK: 2Ch 33:4

he built : 2Ch 33:15, 2Ch 34:3, 2Ch 34:4; 2Ki 21:4, 2Ki 21:5; Jer 7:30

In Jerusalem : 2Ch 6:6, 2Ch 7:16, 2Ch 32:19; Deu 12:11; 1Ki 8:29, 1Ki 9:3

TSK: 2Ch 33:5

in the two : 2Ch 4:9; Jer 32:34, Jer 32:35; Eze 8:7-18

TSK: 2Ch 33:6

caused : 2Ch 28:3; Lev 18:21, Lev 20:2; Deu 12:31, Deu 18:10; 2Ki 21:6, 2Ki 23:10; Jer 7:31, Jer 7:32; Eze 23:37, Eze 23:39

he observed : Lev 19:26, Lev 20:6; Deu 18:10-14; 1Sa 15:23; 2Ki 17:17; Isa 47:9-12; Gal 5:20

dealt : 2Ki 21:6, 2Ki 23:24; 1Ch 10:13; Isa 8:19, Isa 19:3

TSK: 2Ch 33:7

he set a carved image : The Targumist says, ""He set up an image, the likeness of himself, in the house of the sanctuary.""In the parallel passage it is, ""a graven image of the grove,""or rather, Asherah or Astarte. Manasseh, as Bp. Patrick observes, seems to have studied to find out what God had forbidden in his law, that he might practice itcaps1 . acaps0 most prodigious change from the height of piety in his father’ s time, into the sink of impiety in this!

in the house : 2Ki 21:7, 2Ki 21:8, 2Ki 23:6

God had said : 2Ch 33:4; 1Ki 8:29; Psa 132:13, Psa 132:14

which I have : 2Ch 6:6; 1Ki 8:44, 1Ki 8:48, 1Ki 11:13, 1Ki 11:32; Psa 78:68

TSK: 2Ch 33:8

will I : 2Sa 7:10; 1Ch 17:9

so that they : 2Ch 7:17-22; Deu 28:1-14, Deu 30:15-20; Isa 1:19, Isa 1:20; Eze 33:25, Eze 33:26

to do all : Deu 4:40, Deu 5:1, Deu 5:31-33, Deu 6:1, Deu 8:1, Deu 27:26; Luk 1:6; Gal 3:10-13

by the hand : Lev 8:36, Lev 10:11

TSK: 2Ch 33:9

made Judah : 1Ki 14:16, 1Ki 15:26; 2Ki 21:16, 2Ki 23:26, 2Ki 24:3, 2Ki 24:4; Pro 29:12; Mic 6:16

to do worse : 2Ch 33:2; 2Ki 21:9-11; Eze 16:45-47

the heathen : Lev 18:24; Deu 2:21; Jos 24:8; 2Ki 17:8-11

TSK: 2Ch 33:10

2Ch 36:15, 2Ch 36:16; Neh 9:29, Neh 9:30; Jer 25:4-7, Jer 44:4, Jer 44:5; Zec 1:4; Act 7:51, Act 7:52

TSK: 2Ch 33:11

am 3327, bc 677

the Lord : Deu 28:36; Job 36:8

the captains : Isa 10:8, Isa 36:9

of the king : Heb. which were the king’ s, Neh 9:32, Neh 9:37; Isa 5:26-30, Isa 7:18-20

among the thorns : The word bachochim may possibly here signify with fetters or chains , as the kindred word chachim denotes, Eze 19:4, Eze 19:9. The Syriac and Arabic have alive , probably reading bechayim . 1Sa 13:6; Lam 3:7

bound him : 2Ki 23:33, 2Ki 25:6; Job 36:8-11; Psa 107:10-14

fetters : or, chains

TSK: 2Ch 33:12

And when : 2Ch 28:22; Lev 26:39-42; Deu 4:30, Deu 4:31; Jer 31:18-20; Hos 5:15; Mic 6:9; Luk 15:16-18

he besought : 2Ch 33:18, 2Ch 33:19; Psa 50:15; Act 9:11

the Lord : 2Ch 28:5

humbled : 2Ch 33:19, 2Ch 33:23, 2Ch 32:26; Exo 10:3; Luk 18:14, Luk 18:15; Jam 4:10; 1Pe 5:5, 1Pe 5:6

TSK: 2Ch 33:13

he was entreated : 1Ch 5:20; Ezr 8:23; Job 22:23, Job 22:27, Job 33:16-30; Psa 32:3-5, Psa 86:5; Isa 55:6-9; Jer 29:12, Jer 29:13; Mat 7:7, Mat 7:8; Luk 23:42, Luk 23:43; Joh 4:10

brought him : Ezr 7:27; Pro 16:7, Pro 21:1; Mat 6:33

knew : Deu 29:6; Psa 9:16, Psa 46:10; Jer 24:7; Dan 4:25, Dan 4:34, Dan 4:35; Joh 17:3; Heb 8:11

TSK: 2Ch 33:14

am 3327-3361, bc 677-643

he built : 2Ch 32:5

Gihon : 2Ch 32:30; 1Ki 1:33, 1Ki 1:45

fish gate : Neh 3:3, Neh 12:39; Zep 1:10

Ophel : or, the tower, 2Ch 27:3; Neh 3:26, Neh 3:27

put : 2Ch 11:11, 2Ch 11:12, 2Ch 17:19

TSK: 2Ch 33:15

he took : 2Ch 33:3-7; 2Ki 21:7; Isa 2:17-21; Eze 18:20-22; Hos 14:1-3; Mat 3:8

TSK: 2Ch 33:16

repaired : 2Ch 29:18; 1Ki 18:30

peace : Lev. 3:1-17

thank : Lev 7:12-18

commanded : 2Ch 33:9, 2Ch 14:4, see note on 2Ch 30:12; Gen 18:19; Luk 22:32

TSK: 2Ch 33:17

people : 2Ch 15:17, 2Ch 32:12; 1Ki 22:43; 2Ki 15:4

TSK: 2Ch 33:18

am 3306-3361, bc 698-643

1Ki 11:41

the rest : 2Ch 20:34, 2Ch 32:32

his prayer : 2Ch 33:12, 2Ch 33:13, 2Ch 33:19

the seers : 2Ch 33:10; 1Sa 9:9; 2Ki 17:13; Isa 29:10, Isa 30:10; Amo 7:12; Mic 3:7

in the book : 1Ki 14:19, 1Ki 15:31

TSK: 2Ch 33:19

his prayer also : 2Ch 33:11, 2Ch 33:12, 2Ch 33:19; Pro 15:8; Act 9:11; 1Jo 1:9

all his sins : 2Ch 33:1-10; Rom 5:16

before he : 2Ch 33:12, 2Ch 30:11, 2Ch 36:12; Psa 119:67, Psa 119:71, Psa 119:75; Jer 44:10; Dan 5:22

the seers : or, Hosai, So the Targum and Vulgatecaps1 . tcaps0 he Syraic has Hanun the prophet; and the Arabic, Saphan the prophet. This record is totally lost; for the captivity and repentance of Manasseh are related no where else; and the prayer of Manasseh in the Apocrypha was probably composed long afterwardscaps1 . icaps0 t is not acknowledged as canonical even by the Romish church, though it was anciently used as a form of confession, and as such still received by the Greek church.

TSK: 2Ch 33:20

Manasseh : 2Ch 32:33; 2Ki 21:18

Amon : 2Ki 21:19-25; 1Ch 3:14; Mat 1:10

TSK: 2Ch 33:21

am 3361-3363, bc 643-641

two years : 2Ch 33:1; Luk 12:19, Luk 12:20; Jam 4:13-15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 33:1

Compare references and notes. The author of Chronicles differs chiefly from Kings in additions (see the 2Ki 21:17 note). The central part of this chapter (2Ch 33:11-19) is almost entirely new matter.

Barnes: 2Ch 33:7

The idol - i. e. the Asherah (2Ki 21:7 note), which receives here (and in Eze 8:3, Eze 8:5) the somewhat unusual name of semel, which some regard as a proper name, and compare with the Greek Σεμέλη Semelē .

Barnes: 2Ch 33:11

The Assyrian monuments contain no record of this expedition; but there can be little doubt that it fell into the reign of Esarhaddon (2Ki 19:37 note), who reigned at least thirteen years. Esarhaddon mentions Manasseh among his tributaries; and he was the only king of Assyria who, from time to time, held his court at Babylon.

Among the thorns - Translate - "with rings;"and see 2Ki 19:28 note.

Barnes: 2Ch 33:14

Rather, "he built the outer wall of the city of David on the west of Gihon-in-the-valley."The wall intended seems to have been that toward the northeast, which ran from the vicinity of the modern Damascus gate across the valley of Gihon, to the "fish-gate"at the northeast corner of the "city of David."

We may gather from this verse that, late in his reign, Manasseh revolted from the Assyrians, and made preparations to resist them if they should attack him. Assyria began to decline in power about 647 B.C., and from that time her outlying provinces would naturally begin to fall off. Manasseh reigned until 642 B.C.

Barnes: 2Ch 33:17

Compare 2Ki 21:2, note; 2Ki 18:4, note.

Barnes: 2Ch 33:18

The "prayer of Manasseh,"preserved to us in some manuscripts of the Septuagint, has no claim to be considered the genuine utterance of the Jewish king. It is the composition of a Hellenistic Jew, well acquainted with the Septuagint, writing at a time probably not much anterior to the Christian era.

The words of the seers that spake to him - See 2Ki 21:11-15.

In the book of the kings of Israel - The writer of Chronicles usually speaks of "the book of the kings of, Judah and Israel"(or "Israel and Judah"). Here be designates the same compilation by a more compendious title, without (apparently) any special reason for the change. Compare 2Ch 20:34.

Barnes: 2Ch 33:19

The seers - Most moderns adopt the translation given in the margin of the Authorized Version, making Hosai (or rather, Chozai) a proper name. The point is a doubtful one.

Poole: 2Ch 33:11

Among the thorns in some thicket where he thought to hide himself from the Assyrians till he could make an escape, as the Israelites formerly used to do, 1Sa 13:6 . Or, with hooks ; a metaphorical expression. Or, in his forts , i.e. in one of them.

Carried him to Babylon either therefore Esar-haddon, Sennacherib’ s successor, had recovered Babylon from Merodach-baladan; or rather, the king of Babylon is here called

the king of Assyria because at this time he had added Assyria to his empire; who having been informed by his ambassadors of the great riches which were in Hezekiah’ s treasures at Jerusalem, which he was desirous to enjoy; and withal, being assured of Manasseh’ s degeneracy from the piety and virtue of his father, and from that God whose power alone made Hezekiah formidable, he thought this a fit season to invade Manasseh’ s kingdom; which he did with success.

Poole: 2Ch 33:13

i.e. He was convinced by his own experience of God’ s power, justice, and goodness, that Jehovah alone was the true God, and not those idols which he had worshipped, by which he had received great hurt, and no good.

Poole: 2Ch 33:14

He built a wall he repaired and strengthened that wall which Hezekiah had built, 2Ch 32:5 , and which possibly the king of Assyria, when he last took Jerusalem, had caused to be thrown down, either wholly or in part.

On the west side of Gihon on the west side of the city of David, to which Hezekiah had brought this water-course down, 2Ch 32:30 , into the great pool which he had made to receive it; and possibly this wall was built to secure the free use of it to the citizens when they should be distressed or besieged by an enemy.

Compassed about Ophel with a wall. Of Ophel see before, 2Ch 27:3 .

Poole: 2Ch 33:16

That thereby he might, as far as he could, repair the injuries which he had done to God by his impious commands, 2Ch 33:9 .

Poole: 2Ch 33:18

i.e. Of Judah, oft called Israel, as hath been noted before. He speaks not of that part of the canon, called the

Book of Kings for these things are not mentioned there; but of their public records, where all things were particularly mentioned, and whence the most important things were taken by the prophets, and put into those canonical books

Poole: 2Ch 33:19

Or rather, of Hosai , a writer so called; for when the sacred penmen make a reference, they constantly refer us to some particular book or certain author, as to the chronicles of the kings of Israel , or Judah ; to the prophecy of Ahijah , or Oded , &c.

Poole: 2Ch 33:20

In his own house i.e. in his garden; of which See Poole "2Ki 21:18" .

Haydock: 2Ch 33:3

The host of heaven. The sun, moon, and stars, (Ch.) in imitation of the Phœnicians and ancient Chanaanites.

Haydock: 2Ch 33:5

Courts of the Gentiles and of Israel, (M.) though afterwards he also placed idols even in the court of the priests, v. 7. Salien, the year of the world 3340. ---

But we find no express mention of the court of the Gentiles, till after the captivity; (C.) so that the two courts mean those of the priests and of Israel. Villalpand; Sa, &c.

Haydock: 2Ch 33:6

Valley. Heb. Ge-ben-hinnon, "the vale of the son of Ennom," (H.) a Jebusite, who had formerly possessed that part of the valley of Cedron. M. Syriac write Gena, whence comes Greek: geenna a place at the foot of Moria, and the sink of the city. A constant fire was kept up to burn dead bodies. Kimchi. D.

Haydock: 2Ch 33:7

Graven. Prot. "a carved image (the idol which he had made) in," &c. It seems to have been sacred to the grove, (H.) or a representation of Astarte, 4 K. xxi. 7. The ark was taken away, (chap. xxv. 3.) to make place for this impure deity, which had four (S. Basil) or five faces, (Eusebius; Salien) that people might adore it on all sides.

Haydock: 2Ch 33:9

Seduced. Using the arts of seduction, as well as open force. Heb. "Manasses made Juda....err," 4 K. xxi. 16. There is a fund of malice in the human heart, which easily prevails on people to yield, on such occasions, if the grace of God do not support them. Yet, as they are not still without a sense of duty and religion, many will readily comply with the invitations of a pious king, when he earnestly endeavours to reform his people. But these conversions too frequently prove false and unstable, C. xxix. 36. H.

Haydock: 2Ch 33:10

Spoke, by his prophets, 4 K.

Haydock: 2Ch 33:11

Captains; probably Tharthan. the year of the world 3328. About five years before, Asarhaddon had made himself master of Babylon, to which place the captive king was brought, in the 22d year of his reign, 4 K. xx. 10., &c. and Isaias xxii. ---

And carried. Heb. "among the thorns, and bound him with fetters (Protestants) of brass; (Junius; &c.) or, "they took Manasses with a hook," insidiously. He might have retired to some desert place, as the Israelites did, to avoid the fury of the Philistines, 1 K. xiii. 6. C. ---

Chains. Vatable says, "two." M.

Haydock: 2Ch 33:12

Distress. "When he had been conducted to Babylon, and cast into a brazen vessel full of holes, over a fire, he called upon all the names of the idols, which he was accustomed to adore; and, as he was not heard, nor set free by them, he recollected what he had often heard repeated by his father: When though shalt call upon me in tribulation, and shalt be converted, I will hear thee graciously; as it is written in Deut., (see C. iv. 29.; H.) and his prayer was thus heard by the Lord, and he was delivered and brought back to his kingdom, like Habacuc." S. Jerom, Trad. ---

The author of the imperfect work on S. Matthew, (among the works of S. Chrysostom, hom. 1.; (H.) says, that Manasses was barely allowed as much barley bread, and water mixed with vinegar, as would keep him alive. Whereupon, remembering the Lord, he had recourse to his clemency, and a miraculous flame surrounded him, and dissolving his chains, set him at liberty. Saos-duchin, the successor of Azarhaddon, probably restored him to his throne, some years after his captivity, or perhaps that very year, so that his repentance continued thirty-three years. C. ---

Prayed, a proof of the efficacy of sincere repentance. W.

Haydock: 2Ch 33:14

Without, including what is styled the second city; (4 K. xxii. 14,) or he perfected the works begun by his father, or repaired the wall which the Assyrians had thrown down, though we read not of their taking the city. C. ---

Fish-gate....to Ophel, from the north-eastern corner, to the place opposite to the eastern gate of the temple, C. xxvii. 3. M. ---

The fish-gate led towards Joppe, whence the city was supplied with fish. S. Jerom, Trad. ---

It was also called David's gate, because it stood near this city. By it, the Chaldeans afterwards rushed in, Sophonias i. 10. T.

Haydock: 2Ch 33:16

And praise. Prot. "thanks-offerings." Sept. "a victim of salvation and praise." H. ---

The sacrifice might be accompanied with canticles, Psalm xxvi. 6., &c. C.

Haydock: 2Ch 33:17

God. Heb. adds, "only," and not to idols. H. ---

This worship was not superstitious, but it was illegal; and it is a misfortune, that Manasses had not as much influence to guide the people in virtue, as he had formerly, to induce them to follow his example in idolatry. C. ---

He could not prevail upon them to destroy the high places. M.

Haydock: 2Ch 33:18

Prayer, which is not extant in Hebrew, but in Greek and Latin. As yet it is neither received for canonical, nor rejected by the Church. W. ---

Israel. That kingdom had been overturned in the sixth year of Ezechias. There was now no need of distinguishing the kings of Juda from those of Israel. The former seemed to have claimed authority over the whole country, 4 K. xxiii. 19. H.

Haydock: 2Ch 33:19

Contempt. Heb. "prevarication." Sept. "apostacy." M. ---

Chozai means "seers." Sept. Protestants) H. ---

But it more probably signifies some particular prophet, (C.) Isaias, (S. Jerom, Trad.) "Hanan," (Syriac) or "Saphan." Arabic version) C. ---

This work, less than the book of the kings of Israel, is now lost. M.

Haydock: 2Ch 33:20

House, in his own gardens, and not with the other kings. Grotius) C.

Gill: 2Ch 33:1-9

Manasseh was twelve years old,.... From hence to the end of 2Ch 33:9 the same things are recorded, almost word for word, as in 2Ki 21:1, see the notes there. See Gill on 2Ki 21:1.

Gill: 2Ch 33:10

And the Lord spake to Manasseh, and to his people,.... By his servants the prophets, see 2Ki 21:10, where what was said to them is recorded:

but they would not hearken; to what was said, to reproofs, admonitions, and exhortations to repent and reform.

Gill: 2Ch 33:11

Wherefore the Lord brought upon them the captains of the host of the king of Assyria,.... Who was Esarhaddon, the son and successor of Sennacherib; this, according to the Jewish chronology ^f, was in the twenty second year of Manasseh's reign:

which took Manasseh among the thorns; in a thicket of briers and thorns, where, upon his defeat, he had hid himself; a fit emblem of the afflictions and troubles his sins brought him into:

and bound him with fetters; hands and feet; with chains of brass, as the Targum, such as Zedekiah was bound with, 2Ki 25:7, not chains of gold, with which Mark Antony bound a king of Armenia, for the sake of honour ^g:

and carried him to Babylon; for now the king of Assyria was become master of that city, and added it to his monarchy, and made it the seat of his residence; at least some times that and sometimes Nineveh, Merodachbaladan being dead, or conquered; though, according to Suidas ^h, it was he that took Manasseh; and by an Arabic writer ⁱ, he is said to be carried to Nineveh.

Gill: 2Ch 33:12

And when he was in affliction,.... In prison; however, in fetters; according to the Targum, the Chaldeans made an instrument of brass with holes in it, and put him in it, and fire about it, something like the brasen bull of Perillus; and the above Arabian writer ^k calls it a tower of brass:

he besought the Lord his God; by prayer and supplication:

and humbled himself greatly before the Lord God of his fathers; confessing his sins, expressing great sorrow and repentance for them.

Gill: 2Ch 33:13

And prayed unto him,.... To have mercy on him, and forgive him his sins:

and he was entreated of him, and heard his supplication; and granted his request, showed favour to him, and forgave him his sins:

and brought him again to Jerusalem into his kingdom; so wrought upon the heart of the king of Assyria, as to give him his liberty, and restore him to his dominions; it is very probable his captivity was not long; for, being soon brought by his affliction to a sense and confession of his sins, by the overruling providence of God, he was quickly released:

then Manasseh knew that the Lord he was God; and not the idols he had served; that he was a holy God, and hated sin, and a just God in afflicting him for it, and gracious and merciful in forgiving his sins, and bringing him out of his troubles.

Gill: 2Ch 33:14

Now after this he built a wall without the city of David,.... Which perhaps had been broken down by the Assyrian army, when it came and took him; Vitringa ^l thinks this is the wall of the pool of Siloah, Neh 3:15 which seems to be the first and oldest wall, as Josephus ^m; for that turning to the north bent towards the pool of Siloam; an Arabic writer ⁿ calls it the southern wall:

on the west side of Gihon; on the west side of the city, towards Gihon; for that was to the west of it, 2Ch 32:30,

in the valley, even to the entering in at the fish gate; through which the fish were brought from Joppa, and where, according to the Targum, they were sold:

and compassed about Ophel; the eastern part of Mount Zion; some say it was the holy of holies, 2Ch 27:3,

and raised it up a very great height; built the wall very high there:

and put captains of war in all the fenced cities of Judah; this he did to put his kingdom in a posture of defence, should it be attacked by the Assyrian army again.

Gill: 2Ch 33:15

And he took away the strange gods, and the idol out of the house of the Lord,.... Which he had set there, 2Ch 33:7.

and all the altars that he had built in the mount of the house of the Lord, and in Jerusalem; see 2Ch 33:4,

and cast them out of the city; perhaps into the brook Kidron; all this he did to show the sincerity of his repentance for his idolatry, and his abhorrence of it.

Gill: 2Ch 33:16

And he repaired the altar of the Lord,.... Which was fallen to ruin, being neglected and disused in his times of idolatry: or, according to the Keri, or marginal reading, and so the Targum, "he built it"; which perhaps he had before pulled down and destroyed:

and sacrificed thereon peace offerings and thank offerings; to the Lord, for bringing him out of captivity, and restoring him to his kingdom; and especially for converting him from his idolatries, giving him repentance for them, and forgiveness of sins:

and commanded Judah to serve the Lord God of Israel; and him only; another instance of the truth of his repentance, in endeavouring to reform those whom he had misled, and restore the true worship of God among them, and bring them back to that.

Gill: 2Ch 33:17

Nevertheless, the people did sacrifice still in the high places,.... Not in those that were built for idols, at least did not sacrifice to them; for it follows:

yet unto the Lord their God only; the Targum is,"to the name of the Word of the Lord their God.''

Gill: 2Ch 33:18

Now the rest of the acts of Manasseh,.... Good and bad, what were done by him both before and after his conversion:

and his prayer unto his God; which it seems was taken and recorded, but now lost; for as for that which is among the apocryphal writings, there is no reason to believe it to be his, though it is thought to be so by many ^o:

and the words of the seers; or the prophets, as the Targum; and the prophets in his days, according to the Jewish chronology ^p, were Joel, Nahum, and Habakkuk:

that spake to him in the name of the Lord God of Israel; words of admonition and reproof before his humiliation, and words of comfort, advice, and instruction, after it; the Targum is,"that spake to him in the name of the Word of the Lord God of Israel:"

behold, they are written in the book of the kings of Israel; not in the canonical book so called, where none of the above things, namely, his prayer, and the speeches of the prophets, are to be found, at least not all; but in the annals of the kings of Israel, now lost.

Gill: 2Ch 33:19

His prayer also,.... Was not only recorded in the above annals, but in the writings of another person after mentioned:

and how God was entreated of him; heard his prayer, and showed him favour both in a temporal and spiritual way; for though the Jews would not allow that he was saved, or had a part in the world to come, eternal life ^q, yet there appears no just reason why it should be so thought:

and all his sin, and his trespass; his impieties, idolatries, and murders: and the places wherein he built high places; see 2Ch 33:3.

and set up groves; statues in groves:

and graven images, before he was humbled; see 2Ch 33:7,

behold, they are written among the sayings of the seers; or of Hosea, the name of a prophet who wrote the history of his own times; so the Targrim and Vulgate Latin version; and, according to the Jewish chronology ^r, there was a prophet of this name in the times of Amon the son of Manasseh.

Gill: 2Ch 33:20-25

So Manasseh slept with his fathers, and they buried him in his own house,.... That is, in the garden of his house; see Gill on 2Ki 21:18; there; to which may be added, that the Jews ^s in later times buried in a garden; though it was the custom of the ancients, both Greeks ^t and Romans ^u, to bury the dead in their own houses; hence sprung the worship of the Lares and Penates, the household gods: from hence to the end of the chapter is the same with 2Ki 21:18.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 33:1

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 33:2

¹ tn Heb “in the eyes of.”

² tn Heb “like the abominable practices of the nations.”

NET Notes: 2Ch 33:3

¹ tn The phrase כָל צְבָא הֲַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.

² tn Or “served.”

NET Notes: 2Ch 33:4

¹ tn Heb “In Jerusalem my name will be permanently.”

NET Notes: 2Ch 33:6

¹ tn Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV “made his sons pass through the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

² tn Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (ba’alat ’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.

³ tn Heb “and he multiplied doing what is evil in the eyes of the Lord, angering him.”

NET Notes: 2Ch 33:7

¹ tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name permanently” (or perhaps “forever”).

NET Notes: 2Ch 33:8

¹ tn Heb “I will not again make the feet of Israel wander from the land which I established for their fathers.”

NET Notes: 2Ch 33:9

¹ tn Heb “misled Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.

NET Notes: 2Ch 33:10

¹ tn Heb “spoke to.”

NET Notes: 2Ch 33:11

¹ tn Heb “and they seized him with hooks.”

NET Notes: 2Ch 33:12

¹ tn Or “distress.”

² tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

³ tn Heb “appeased the face of the Lord his God.”

⁴ tn Or “greatly.”

⁵ tn Heb “fathers.”

NET Notes: 2Ch 33:13

¹ tn Heb “him”; the referent (the Lord) has been specified in the translation for clarity.

² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³ tn Heb “was entreated by him,” or “allowed himself to be entreated by him.”

⁴ tn Heb “heard.”

⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

NET Notes: 2Ch 33:14

¹ tn Heb “he”; the referent (Manasseh) has been specified in the translation for clarity.

² sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

NET Notes: 2Ch 33:16

¹ tn Heb “told Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.

NET Notes: 2Ch 33:18

¹ tn Or “seers.”

² tn Heb “look, they are.”

NET Notes: 2Ch 33:19

¹ tn Heb “and his prayer and being entreated by him, and all his sin and his unfaithfulness and the places where he built high places and set up Asherah poles and idols before he humbled himself – behold, they are written on the words of his seers.”

NET Notes: 2Ch 33:20

¹ tn Heb “lay down with his fathers.”

NET Notes: 2Ch 33:21

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Geneva Bible: 2Ch 33:6

^{( a )} And he caused his children to pass through the fire in the valley of the son of Hinnom: also he observed times, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of the LORD, to provoke him to anger.

^{( a )} Read (2Ki 16:3).

Geneva Bible: 2Ch 33:8

Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers; so that they will take heed to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the ^{( b )} hand of Moses.

^{( b )} By the charge given to Moses.

Geneva Bible: 2Ch 33:10

And the LORD spake ^{( c )} to Manasseh, and to his people: but they would not hearken.

^{( c )} Meaning by his prophets, but their hearts were not touched to believe and repent, without which the preaching of the word has no effect.

Geneva Bible: 2Ch 33:13

And prayed unto him: and he was ^{( d )} intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he [was] God.

^{( d )} Thus affliction gives understanding: for he that hated God in his prosperity now in his misery seeks him.

Geneva Bible: 2Ch 33:14

Now after this he built a wall without the city of David, on the west side of ^{( e )} Gihon, in the valley, even to the entering in at the fish gate, and compassed about ^{( f )} Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah.

^{( e )} Read (2Ch 32:30).

^{( f )} Read (2Ch 27:3).

Geneva Bible: 2Ch 33:16

And he repaired the ^{( g )} altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.

^{( g )} Which Solomon had caused to be made.

Geneva Bible: 2Ch 33:17

Nevertheless the people did sacrifice still in the high places, [yet] unto the ^{( h )} LORD their God only.

^{( h )} Thus by ignorance they were deceived, thinking it nothing to keep the altars, so that they worshipped God: but it is idolatry to worship God any other way than he has appointed.

Geneva Bible: 2Ch 33:18

Now the rest of the acts of Manasseh, and his ^{( i )} prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they [are written] in the book of the kings of Israel.

^{( i )} Which although it is not contained in the Hebrew, yet because it is here mentioned and is written in the Greek, we have placed it in the end of this book.

Geneva Bible: 2Ch 33:20

So Manasseh slept with his fathers, and they buried him in his own ^{( k )} house: and Amon his son reigned in his stead.

^{( k )} Because he had so horribly offended against the Lord, they did not bury him in the sepulchres of the kings, but in the garden of the king's house.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 33:1-25

1 Manasseh's wicked reign.

3 He sets up idolatry, and will not be admonished.

11 He is carried into Babylon.

12 Upon his prayer to God he is released and puts down idolatry.

18 His acts.

20 He dying, Amon succeeds him;

21 who is slain by his servants.

25 The murderers being slain, Josiah succeeds him.

Maclaren: 2Ch 33:9-16

Manasseh's Sin And Repentance

So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. 10. And the Lord spake to Manasseh, and to his people: but they would not hearken. ll. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. 12. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers, 13. And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God. 14. Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah. 15. And he took away the strange gods, and the idol out of the house of the Lord, and all the altars that he had built in the mount of the house of the Lord, and in Jerusalem, and cast them out of the city. 16. And he repaired the altar of the Lord, and sacrificed thereon peace offering and thank offerings, and commanded Judah to serve the Lord God of Israel.'--2 Chron. 33:9-16.

THE story of Manasseh's sin and repentance may stand as a typical example. Its historical authenticity is denied on the ground that it appears only in this Book of Chronicles. I must leave others to discuss that matter; my purpose is to bring out the teaching contained in the story.

The first point in it is the stern indictment against Manasseh and his people. The experience which has saddened many a humbler home was repeated in the royal house, where a Hezekiah was followed by a Manasseh, who scorned all that his father had worshipped, and worshipped all that his father had loathed. Happily the father's eyes were closed long before the idolatrous bias of his son could have disclosed itself. Succeeding to the throne at twelve years of age, he could not have begun his evil ways at once, and probably would have been preserved from them if his father had lived long enough to mould his character. A child of twelve, flung on to a throne, was likely to catch the infection of any sin that was in the atmosphere. The narrative specifies two points in which, as he matured in years, and was confirmed in his course of conduct, he went wrong: first, in his idolatry; and second, in his contempt of remonstrances and warnings. As to the former, the preceding context gives a terrible picture. He was smitten with a very delirium of idolatry, and wallowed in any and every sort of false worship. No matter what strange god was presented, there were hospitality, an altar, and an offering for him. Baal, Moloch, the host of heaven,' wizards, enchanters, anybody who pretended to have any sort of black art, all were welcome, and the more the better. No doubt, this eager acceptance of a miscellaneous multitude of deities was partly reaction from the monotheism of the former reign, but also it was the natural result of being surrounded by the worshippers of these various gods; and it was an unconscious confession of the insufficiency of each and all of them to fill the void in the heart, and satisfy the needs of the spirit. There are gods many, and lords many,' because they are insufficient; the Lord our God is one Lord,' because tie, in His single Self, is more than all these, and is enough for any and every man.

We may note, too, that at the beginning of the chapter Manasseh is said to have done like unto the abominations of the heathen,' while in 2 Chron. 33:9 he is said to have done evil more than did the nations.' When a worshipper of Jehovah does like the heathen, he does worse than they. An apostate Christian is more guilty than one who has never tasted the good word of God,' and is likely to push his sins to a more flagrant wickedness. The corruption of the best is the worst.' We cannot do what the world does without being more deeply guilty than they.

The narrative lays stress on the fact that the king's inclination to idolatry was agreeable to the people. The kings, who fought against it, had to resist the popular current, but at the least encouragement from those in high places the nation was ready to slide back. Rulers who wish to lower the standard of morality or religion have an easy task; but the people who follow their lead are not free from guilt, though they can plead that they only followed. The second count in the indictment is the refusal of king and people to listen to God's remonstrances. 2 Kings 21, gives the prophets' warnings at greater length. They would not hearken, can anything madder and sadder be said of any of us than that? Is it not the very sin of sins, and the climax of suicidal folly, that God should call and men stop their cars? And yet how many of us pay no more regard to His voice, in His providences, in our own consciences, in history, in Scripture, and, most penetrating and beseeching of all, in Christ, than to idle wind whistling through an archway! Our own evil deeds stop our ears, and the stopped ears make further evil deeds more easy.

The second step in this typical story is merciful chastisement, meant to secure a hearing for God's voice.2 Kings tells the threat, but not the fulfilment; Chronicles tells the fulfilment, but not the threat. We note how emphatically God's hand is recognised behind the political complications which brought the Assyrians to Jerusalem, and how particularly it is stated that the invasion was not headed by Esarhaddon, but by his generals. The place of Manasseh's captivity also is specified, not as Nineveh, as might have been expected, but as Babylon. These details, especially the last, look like genuine history. It is history which carries a lesson. Here is one conspicuous instance of the divine method, which is working to-day as it did then. God's hand is behind the secondary causes of events. Our sorrows and misfortunes' are sent to us by Him, not hurled at us by human hands only, or occurring by the working of impersonal laws. They are meant to make us bethink ourselves, and drop evil things from our hands and hearts. It is best to be guided by His eye, and not need bit and bridle'; but if we make ourselves stubborn as the mule, which has no understanding,' it is second best that we should taste the whip, that it may bring us to run in harness on the road which He wills. If we habitually looked at calamities as His loving chastisement, intended to draw us to Himself, we should not have to stand perplexed so often at what we call the mysteries of His providence.

The next step in the story is the yielding of the sinful heart when smitten. The worst affliction is an affliction wasted, which does us no good. And God has often to lament, In vain have I smitten your children; they received no correction.' Sorrow has in itself no power to effect the purpose for which it is sent; but all depends on how we take it. It sometimes makes us hard, bitter, obstinate in clinging to evil. A heart that has been disciplined by it, and still is undisciplined, is like iron hammered on an anvil, and made the more close-grained thereby. But this king took his chastisement wisely. An accepted sorrow is an angel in disguise, and nothing which drives us to God is a calamity. Manasseh praying was freer in his chains than ever he had been in his prosperity. Manasseh humbling himself greatly before God was higher than when, in the pride of his heart, he shut God out from it.

Affliction should clear our sight, that we may see ourselves as we are; and, if we do, there will be an end of high looks, and we shall take the lowest room.' Thus humbled, we shall pray as the self-confident and outwardly prosperous cannot do. Sorrow has done its best on us when, like some strong hand on our shoulders, it has brought us to our knees. No affliction has yielded its full blessing to us unless it has thus set us by Manasseh's side.

The next step in the story is the loving answer to the humbled heart, and the restoration to the kingdom. He was entreated of him.' No doubt, political circumstances brought about Manasseh's reinstatement, as they had brought about his captivity, but it was God that brought him again to his kingdom.' We may not receive again lost good things, but we may be quite sure that God never fails to hear the cry of the humble, and that, if there is one voice that more surely reaches His ear and moves His heart than another, it is the voice of His chastened children, who cry to Him out of the depths, and there have learned their own sin and sore need. He will be entreated of them, and, whether He gives back lost good or not, He will give Himself, in whom all good is comprehended. Manasseh's experience may be repeated in us.

And the best part of it was, not that he received back his kingdom, but that then Manasseh knew that the Lord He was God.' The name had been but a name to him, but now it had become a reality. Our traditional, second-hand belief in God is superficial and largely unreal till it is deepened and vivified by experience. If we have cried to Him, and been lightened, then we have a ground of conviction that cannot be shaken. Formerly we could at most say, I believe in God,' or, I think there is a God,' but now we can say, I know,' and no criticism nor contradiction can shake that. Such knowledge is not the knowledge won by the understanding alone, but it is acquaintance with a living Person, like the knowledge which loving souls have of each other; and he who has that knowledge as the issue of his own experience may smile at doubts and questionings, and say with the Apostle of Love,' We know that we are of God and we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true.' Then, if we have that knowledge, we shall listen to the same Apostle's commandment, Keep yourselves from idols,' even as the issue of Manasseh's knowledge of God was that he took away the strange gods, and the idol out of the house of the Lord.'

MHCC: 2Ch 33:1-20

We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of God's pardoning mercy, and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for mercy and deliverance. He confessed his sins, condemned himself, was humbled before God, loathing himself as a monster of impiety and wickedness. Yet he hoped to be pardoned through the abundant mercy of the Lord. Then Manasseh knew that Jehovah was God, able to deliver. He knew him as a God of salvation; he learned to fear, trust in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against God; on his having led thousands into sin and perdition; and on his blood-guiltiness in the persecution of a number of God's children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which God hath not denied to thee; it is not thy sin, but thy impenitence, that bars heaven against thee.

MHCC: 2Ch 33:21-25

Amon's father did ill, but he did worse. Whatever warnings or convictions he had, he never humbled himself. He was soon cut off in his sins, and made a warning for all men not to abuse the example of God's patience and mercy to Manasseh, as an encouragement to continue in sin. May God help us to be honest to ourselves, and to think aright respecting our own character, before death fixes us in an unchangeable state.

Matthew Henry: 2Ch 33:1-10

We have here an account of the great wickedness of Manasseh. It is the same almost word for word with that which we had 2Ki 21:1-9, and took a melancholy view of. It is no such pleasing subject that we should delight to dwell upon it again. This foolish young prince, in contradiction to the good example and good education his father gave him, abandoned himself to all impiety, transcribed the abominations of the heathen (2Ch 33:2), ruined the established religion, unravelled his father's glorious reformation (2Ch 33:3), profaned the house of God with his idolatry (2Ch 33:4, 2Ch 33:5), dedicated his children to Moloch, and made the devil's lying oracles his guides and his counsellors, 2Ch 33:6. In contempt of the choice God had made of Sion to be his rest for ever and Israel to be his covenant-people (2Ch 33:8), and the fair terms he stood upon with God, he embraced other gods, profaned God's chosen temple, and debauched his chosen people. He made them to err, and do worse than the heathen (2Ch 33:9); for, if the unclean spirit returns, he brings with him seven other spirits more wicked than himself. That which aggravated the sin of Manasseh was that God spoke to him and his people by the prophets, but they would not hearken, 2Ch 33:10. We may here admire the grace of God in speaking to them, and their obstinacy in turning a deaf ear to him, that either their badness did not quite turn away his goodness, but still he waited to be gracious, or that his goodness did not turn them from their badness, but still they hated to be reformed. Now from this let us learn, 1. That it is no new thing, but a very sad thing, for the children of godly parents to turn aside from that good way of God in which they have been trained. Parents may give many good things to their children, but they cannot give them grace. 2. Corruptions in worship are such diseases of the church as it is very apt to relapse into again even when they seem to be cured. 3. The god of this world has strangely blinded men's minds, and has a wonderful power over those that are led captive by him; else he could not draw them from God, their best friend, to depend upon their sworn enemy.

Matthew Henry: 2Ch 33:11-20

We have seen Manasseh by his wickedness undoing the good that his father had done; here we have him by repentance undoing the evil that he himself had done. It is strange that this was not so much as mentioned in the book of Kings, nor does any thing appear there to the contrary but that he persisted and perished in his son. But perhaps the reason was because the design of that history was to show the wickedness of the nation which brought destruction upon them; and this repentance of Manasseh and the benefit of it, being personal only and not national, is overlooked there; yet here it is fully related, and a memorable instance it is of the riches of God's pardoning mercy and the power of his renewing grace. Here is,

I. The occasion of Manasseh's repentance, and that was his affliction. In his distress he did not (like king Ahaz) trespass yet more against God, but humbled himself and returned to God. Sanctified afflictions often prove happy means of conversion. What his distress was we are told, 2Ch 33:11. God brought a foreign enemy upon him; the king of Babylon, that courted his father who faithfully served God, invaded him now that he had treacherously departed from God. He is here called king of Assyria, because he had made himself master of Assyria, which he would the more easily do for the defeat of Sennacherib's army, and its destruction before Jerusalem. He aimed at the treasures which the ambassadors had seen, and all those precious things; but God sent him to chastise a sinful people, and subdue a straying prince. The captain took Manasseh among the thorns, in some bush or other, perhaps in his garden, where he had hid himself. Or it is spoken figuratively: he was perplexed in his counsels and embarrassed in his affairs. He was, as we say, in the briers, and knew not which way to extricate himself, and so became an easy prey to the Assyrian captains, who no doubt plundered his house and took away what they pleased, as Isaiah had foretold, 2Ki 20:17, 2Ki 20:18. What was Hezekiah's pride was their prey. They bound Manasseh, who had been held before with the cords of his own iniquity, and carried him prisoner to Babylon. About what time of his reign this was we are not told; the Jews say it was in his twenty-second year.

II. The expressions of his repentance (2Ch 33:12, 2Ch 33:13): When he was in affliction he had time to bethink himself and reason enough too. He saw what he had brought himself to by his sin. He found the gods he had served unable to help him. He knew that repentance was the only way of restoring his affairs; and therefore to him he returned from whom he had revolted. 1. He was convinced the Jehovah is the only living and true God: Then he knew (that is, he believed and considered) that the Lord he was God. He might have known it at a less expense if he would have given due attention and credit to the word written and preached: but it was better to pay thus dearly for the knowledge of God than to perish in ignorance and unbelief. Had he been a prince in the palace of Babylon, it is probable he would have been confirmed in his idolatry; but, being a captive in the prisons of Babylon, he was convinced of it and reclaimed from it. 2. He applied to him as his God now, renouncing all others, and resolving to cleave to him only, the God of his fathers, and a God on covenant with him. 3. He humbled himself greatly before him, was truly sorry for his sins, ashamed of them, and afraid of the wrath of God. It becomes sinners to humble themselves before the face of that God whom they have offended. It becomes sufferers to humble themselves under the hand of that God who corrects them, and to accept the punishment of their iniquity. Our hearts should be humbled under humbling providences; then we accommodate ourselves to them, and answer God's end in them. 4. He prayed to him for the pardon of sin and the return of his favour. Prayer is the relief of penitents, the relief of the afflicted. That is a good prayer, and very pertinent in this case, which we find among the apocryphal books, entitled, The prayer of Manasses, king of Judah, when he was holden captive in Babylon. Whether it was his or no is uncertain; if it was, in it he gives glory to God as the God of their fathers and their righteous seed, as the Creator of the world, a God whose anger is insupportable, and yet his merciful promise unmeasurable. He pleads that God has promised repentance and forgiveness to those that have sinned, and has appointed repentance unto sinners, that they may be saved, not unto the just, as to Abraham, Isaac, and Jacob, but to me (says he) that am a sinner; for I have sinned above the number of the sands of the sea: so he confesses his sin largely, and aggravates it. He prays, Forgive me, O Lord! forgive me, and destroy me not; he pleads, Thou art the God of those that repent, etc., and concludes, Therefore I will praise thee for ever, etc.

III. God's gracious acceptance of his repentance: God was entreated of him, and heard his supplication. Though affliction drive us to God, he will not therefore reject us if in sincerity we seek him, for afflictions are sent on purpose to bring us to him. As a token of God's favour to him, he made a way for his escape. Afflictions are continued no longer than till they have done their work. When Manasseh is brought back to his God and to his duty he shall soon be brought back to his kingdom. See how ready God is to accept and welcome returning sinners, and how swift to show mercy. Let not great sinners despair, when Manasseh himself, upon his repentance, found favour with God; in him God showed forth a pattern of long-suffering, as 1Ti 1:16; Isa 1:18.

IV. The fruits meet for repentance which he brought forth after his return to his own land, 2Ch 33:15, 2Ch 33:16. 1. He turned from his sins. He took away the strange gods, the images of them, and that idol (whatever it was) which he had set up with so much solemnity in the house of the Lord, as if it had been master of that house. He cast out all the idolatrous altars that were in the mount of the house and in Jerusalem, as detestable things. Now (we hope) he loathed them as much as ever he had loved them, and said to them, Get you hence, Isa 30:22. " What have I to do any more with idols? I have had enough of them."2. He returned to his duty; for he repaired the altar of the Lord, which had either been abused and broken down by some of the idolatrous priests, or, at least, neglected and gone out of repair. He sacrificed thereon peace-offerings to implore God's favour, and thank-offerings to praise him for his deliverance. Nay, he now used his power to reform his people, as before he had abused it to corrupt them: He commanded Judah to serve the Lord God of Israel. Note, Those that truly repent of their sins will not only return to God themselves, but will do all they can to recover those that have by their example been seduced and drawn away from God; else they do not thoroughly (as they ought) undo what they have done amiss, nor make the plaster as wide as the wound. We find that he prevailed to bring them off from their false gods, but not from their high places, 2Ch 33:17. They still sacrificed in them, yet to the Lord their God only; Manasseh could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch men's manners, but not so easy to reform them again.

V. His prosperity, in some measure, after his repentance. He might plainly see it was sin that ruined him; for, when he returned to God in a way of duty, God returned to him in a way of mercy: and then he built a wall about the city of David (2Ch 33:14), for by sin he had unwalled it and exposed it to the enemy. He also put captains of war in the fenced cities for the security of his country. Josephus says that all the rest of his time he was so changed for the better that he was looked upon as a very happy man.

Lastly, Here is the conclusion of his history. The heads of those things for a full narrative of which we are referred to the other writings that were then extant are more than of any of the kings, 2Ch 33:18, 2Ch 33:19. A particular account, it seems, was kept, 1. Of all his sin, and his trespass, the high places he built, the groves and images he set up, before he was humbled. Probably this was taken from his own confession which he made of his sin when God gave him repentance, and which he left upon record, in a book entitled, The words of the seers. To those seers that spoke to him (2Ch 33:18) to reprove him for his sin he sent his confession when he repented, to be inserted in their memoirs, as a token of his gratitude to them for their kindness in reproving him. Thus it becomes penitents to take shame to themselves, to give thanks to their reprovers, and warning to others. 2. Of the words of the seers that spoke to him in the name of the Lord (2Ch 33:10, 2Ch 33:18), the reproofs they gave him for his sin and their exhortations to repentance. Note, Sinners ought to consider, that, how little notice soever they take of them, an account is kept of the words of the seers that speak to them from God to admonish them of their sins, warn them of their danger, and call them to their duty, which will be produced against them in the great day. 3. Of his prayer to God (this is twice mentioned as a remarkable thing) and how God was entreated of him. This was written for the generations to come, that the people that should be created might praise the Lord for his readiness to receive returning prodigals. Notice is taken of the place of his burial, not in the sepulchres of the kings, but in his own house; he was buried privately, and nothing of that honour was done him at his death that was done to his father. Penitents may recover their comfort sooner than their credit.

Matthew Henry: 2Ch 33:21-25

We have little recorded concerning Amon, but enough unless it were better. Here is,

I. His great wickedness. He did as Manasseh had done in the days of his apostasy, v. 22. Those who think this an evidence that Manasseh did not truly repent forget how many good kings had wicked sons. Only it should seem that Manasseh was in this defective, that, when he cast out the images, he did not utterly deface and destroy them, according to the law which required Israel to burn the images with fire, Deu 7:2. How necessary that law was this instance shows; for the carved images being only thrown by, and not burnt, Amon knew where to find them, soon set them up, and sacrificed to them. It is added, to represent him exceedingly sinful and to justify God in cutting him off so soon, 1. That he out-did his father in sinning: He trespassed more and more, 2Ch 33:23. His father did ill, but he did worse. Those that were joined to idols grew more and more mad upon them. 2. That he came short of his father in repenting: He humbled not himself before the Lord, as his father had humbled himself. He fell like him, but did not get up again like him. It is not so much sin as impenitence in sin that ruins men, not so much that they offend as that they do not humble themselves for their offences, not the disease, but the neglect of the remedy.

II. His speedy destruction. He reigned but two years and then his servants conspired against him and slew him, 2Ch 33:24. Perhaps when Amon sinned as his father did in the beginning of his days he promised himself that he should repent as his father did in the latter end of his days. But his case shows what a madness it is to presume upon that. If he hoped to repent when he was old, he was wretchedly disappointed; for he was cut off when he was young. He rebelled against God, and his own servants rebelled against him. Herein God was righteous, but they were wicked, and justly did the people of the land put them to death as traitors. The lives of kings are particularly under the protection of Providence and the laws both of God and man.

Keil-Delitzsch: 2Ch 33:1-9

The reign of Manasseh; cf. 2 Kings 21:1-18. - The characteristics of this king's reign, and of the idolatry which he again introduced, and increased in a measure surpassing all his predecessors (2Ch 33:1-9), agrees almost verbally with 2Ki 21:1-9. Here and there an expression is rhetorically generalized and intensified, e.g., by the plurals לבּעלים and אשׁרות (2Ch 33:3) instead of the sing. לבּעל and אשׁרה (Kings), and בּנין (2Ch 33:6) instead of בּנו (see on 2Ch 28:3); by the addition of וכשּׁף to ונחשׁ עונן , and of the name the Vale of Hinnom, 2Ch 33:6 (see on Jos 15:18, גּי for גּיא ); by heaping up words for the law and its commandments (2Ch 33:8); and other small deviations, of which הסּמל פּסל (2Ch 33:7) instead of האשׁרה פּסל (Kings) is the most important. The word סמל , sculpture or statue, is derived from Deu 4:16, but has perhaps been taken by the author of the Chronicle from Eze 8:3, where סמל probably denotes the statue of Asherah. The form עילום for עולם (2Ch 33:7) is not elsewhere met with.

Keil-Delitzsch: 2Ch 33:10

At 2Ch 33:10, the account in the Chronicle diverges from that in 2 Kings. In 2Ki 21:10-16 it is related how the Lord caused it to be proclaimed by the prophets, that in punishment of Manasseh's sins Jerusalem would be destroyed, and the people given into the power of their enemies, and how Manasseh filled Jerusalem with the shedding of innocent blood. Instead of this, in 2Ch 33:10 of the Chronicle it is only briefly said that the Lord spake to Manasseh and to his people, but they would not hearken; and then in 2Ch 33:11-17 it is narrated that Manasseh was led away to Babylon by the king of Assyria's captains of the host; in his trouble turned to the Lord his God, and prayed; was thereupon brought by God back to Jerusalem; after his return, fortified Jerusalem with a new wall; set commanders over all the fenced cities of Judah; abolished the idolatry in the temple and the city, and restored the worship of Jahve.

Keil-Delitzsch: 2Ch 33:11

As Manasseh would not hear the words of the prophets, the Lord brought upon him the captains of the host of the king of Assyria. These "took him with hooks, and bound him with double chains of brass, and brought him to Babylon." בחוחים ילכּדוּ signifies neither, they took him prisoner in thorns (hid in the thorns), nor in a place called Chochim (which is not elsewhere found), but they took him with hooks. חוח denotes the hook or ring which was drawn through the gills of large fish when taken (Job 41:2), and is synonymous with חח (2Ki 19:28; Eze 19:4), a ring which was passed through the noses of wild beasts to subdue and lead them. The expression is figurative, as in the passages quoted from the prophets. Manasseh is represented as an unmanageable beast, which the Assyrian generals took and subdued by a ring in the nose. The figurative expression is explained by the succeeding clause: they bound him with double chains. נחשׁתּים are double fetters of brass, with which the feet of prisoners were bound (2Sa 3:34; Jdg 16:21; 2Ch 36:6, etc.).

Keil-Delitzsch: 2Ch 33:12-13

לו וּכהצר = לו הצר וּבעת , 2Ch 28:22. In this his affliction he bowed himself before the Lord God of his fathers, and besought Him; and the Lord was entreated of him, and brought him again to Jerusalem, into his kingdom. The prayer which Manasseh prayed in his need was contained, according to 2Ch 33:18., in the histories of the kings of Israel, and in the sayings of the prophet Hozai, but has not come down to our day. The "prayer of Manasseh"given by the lxx is an apocryphal production, composed in Greek; cf. my Introduction to the Old Testament , § 247.

Keil-Delitzsch: 2Ch 33:14

After his return, Manasseh took measures to secure his kingdom, and especially the capital, against hostile attacks. "He built an outer wall of the city of David westward towards Gihon in the valley, and in the direction of the fish-gate; and he surrounded the Ophel, and made it very high."The words היצונה חומה (without the article) point to the building of a new wall. But since it has been already recorded of Hezekiah, in 2Ch 32:5, that he built "the other wall without,"all modern expositors, even Arnold in Herz.'s Realenc . xviii. S. 634, assume the identity of the two walls, and understand ויּבן of the completion and heightening of that "other wall"of which it is said מאד ויּגבּיהה , and which shut in Zion from the lower city to the north. In that case, of course, we must make the correction החומה . The words "westward towards Gihon in the valley, and לבוא ב , in the direction to (towards) the fish-gate,"are then to be taken as describing the course of this wall from its centre, first towards the west, and then towards the east. For the valley of Gihon lay, in all probability, outside of the western city gate, which occupied the place of the present Jaffa gate. But the fish-gate was, according to Neh 3:3, at the east end of this wall, at no great distance from the tower on the north-east corner. The valley ( הנּהל ) is a hollow between the upper city (Zion) and the lower (Acra), probably the beginning of the valley, which at its south-eastern opening, between Zion and Moriah, is called Tyropoion in Josephus. The words, "he surrounded the Ophel,"sc. with a wall, are not to be connected with the preceding clauses, as Berth. connects them, translating, "he carried the wall from the north-east corner farther to the south, and then round the Ophel;"for "between the north-east corner and the Ophel wall lay the whole east wall of the city, as far as to the south-east corner of the temple area, which yet cannot be regarded as a continuation of the wall to the Ophel wall"(Arnold, loc. cit. ). Jotham had already built a great deal at the Ophel wall (2Ch 27:3). Manasseh must therefore only have strengthened it, and increased its height. On the words שׂ ויּשׂם cf. 2Ch 32:6 and 2Ch 17:2.

Keil-Delitzsch: 2Ch 33:15-17

And he also removed the idols and the statues from the house of the Lord, i.e., out of the two courts of the temple (2Ch 33:5), and caused the idolatrous altars which he had built upon the temple hill and in Jerusalem to be cast forth from the city. In 2Ch 33:16, instead of the Keth. ויבן , he built (restored) the altar of Jahve, many manuscripts and ancient editions read ויכן , he prepared the altar of Jahve. This variation has perhaps originated in an orthographical error, and it is difficult to decide which reading is the original. The Vulg. translates יבן restauravit . That Manasseh first removed the altar of Jahve from the court, and then restored it, as Ewald thinks, is not very probable; for in that case its removal would certainly have been mentioned in 2Ch 33:3. Upon the altar thus restored Manasseh then offered thank-offerings and peace-offerings, and also commanded his subjects to worship Jahve the God of Israel. But the people still sacrificed on the high places, yet unto Jahve their God.

"As to the carrying away of Manasseh,"says Bertheau, "we have no further information in the Old Testament, which is not surprising, seeing that in the books of Kings there is only a very short notice as to the long period embraced by Manasseh's reign and that of Amon."He therefore, with Ew., Mov., Then., and others, does not scruple to recognise this fact as historical, and to place his captivity in the time of the Assyrian king Esarhaddon. He however believes, with Ew. and Mov., that the statements as to the removal of idols and altars from the temple and Jerusalem (2Ch 33:15) is inconsistent with the older account in 2Ki 23:6 and 2Ki 23:12, the clear statements of which, moreover, our historian does not communicate in 2Ch 34:3. For even if the Astarte removed by Josiah need not have been the הסּמל of our chapter, yet it is expressly said that only by Josiah were the altars built by Manasseh broken down; yet we would scarcely be justified in supposing that Manasseh removed them, perhaps only laid them aside, that Amon again set them up in the courts, and that Josiah at length destroyed them. It does not thence follow, of course, that the narrative of the repentance and conversion of Manasseh rests upon no historic foundation; rather it is just such a narrative as would be supplemented by accounts of the destruction of the idolatrous altars and the statue of Astarte: for that might be regarded as the necessary result of the conversion, without any definite statement being made.

(Note: From this supposed contradiction, R. H. Graf, "die Gefangenschaft u. Bekehrung Manasse's, 2 Chron 33,"in the Theol. Studien u. Kritiken, 1859, iii. S. 467ff., and in the book, die geschichtl. Literatur A. Test. 1866, 2 Abhdl., following Gramberg, and with the concurrence of H. Nöldeke, die alttestl. Literatur in einer Reihe von Aufsätzen dargestellt (1868), S. 59f., has drawn the conclusion that the accounts given in the Chronicle, not only of Manasseh's conversion, but also of his being led captive to Babylon, are merely fictions, or inventions- poetical popular myths. On the other hand, E. Gerlach, in the Theol. Stud. u. Krit. 1861, iii. S. 503ff., has shown the superficiality of Graf's essay, and defended effectively the historical character of both narratives.)

Against this we have the following objections to make: Can we well imagine repentance and conversion on Manasseh's part without the removal of the abominations of idolatry, at least from the temple of the Lord? And why should we not suppose that Manasseh removed the idol altars from the temple and Jerusalem, but that Amon, who did evil as did his father Manasseh, and sacrificed to all the images which he had made (2Ki 21:21.; 2Ch 33:22), again set them up in the courts of the temple, and placed the statue again in the temple, and that only by Josiah were they destroyed? In 2Ki 23:6 it is indeed said, Josiah removed the Asherah from the house of Jahve, took it forth from Jerusalem, and burnt it, and ground it to dust in the valley of Kidron; and in 2Ch 33:12, that Josiah beat down and brake the altars which Manasseh had made in both courts of the house of Jahve, and threw the dust of them into Kidron. But where do we find it written in the Chronicle that Manasseh, after his return from Babylon, beat down, and brake, and ground to powder the סמל in the house of Jahve, and the altars on the temple mount and in Jerusalem? In 2Ch 33:15 we only find it stated that he cast these things forth from the city ( לעיר חוּצה ישׁלך ). Is casting out of the city identical with breaking down and crushing, as Bertheau and others assume? The author of the Chronicle, at least, can distinguish between removing ( הסיר ) and breaking down and crushing. Cf. 2Ch 15:16, where הסיר is sharply distinguished from כּרת and הדק ; further, 2Ch 31:1 and 2Ch 34:4, where the verbs שׁבּר , גּדּע , and הדק are used of the breaking in pieces and destroying of images and altars by Hezekiah and Josiah. He uses none of these verbs of the removal of the images and altars by Manasseh, but only ויסר and לעיר חוּצה וישׁלך (2Ch 33:15). If we take the words exactly as they stand in the text of the Bible, every appearance of contradiction disappears.

(Note: In this matter Movers too has gone very superficially to work, remarking in support of the contradiction ( bibl. Chron. S. 328): "If Manasseh was so zealous a penitent, it may be asked, Would he not have destroyed all idolatrous images, according to the Mosaic law, as the Chronicle itself, 2Ch 33:15 (cf. 2Ch 29:17; 2Ch 15:16; 2Ki 23:12), sufficiently shows? Had idolatry ceased in all Judah in the last year of Manasseh's reign, as is stated in 2Ch 33:17, could it, during the two years'reign of his son Amon, have spread abroad in a manner hitherto unheard of in Jewish history, as it is portrayed under Josiah, 2Ki 23:4.?"But where is it stated in the Chronicle that Manasseh was so zealous a penitent as to have destroyed the images according to the Mosaic law? Not even the restoration of the Jahve-worship according to the provisions of the law is once spoken of, as it is in the case of Hezekiah and of Josiah (cf. 2Ch 30:5 and 2Ch 30:16, 2Ch 34:21; 2Ch 35:26); and does it follow from the fact that Judah, in consequence of Manasseh's command to serve Jahve, still sacrificed in the high places, yet to Jahve, that under Manasseh idolatry ceased throughout Judah? )

From what is said in the Chronicle of Manasseh's deeds, we cannot conclude that he was fully converted to the Lord. That Manasseh prayed to Jahve in his imprisonment, and by his deliverance from it and his restoration to Jerusalem came to see that Jahve was God ( האלהים ), who must be worshipped in His temple at Jerusalem, and that he consequently removed the images and the idolatrous altars from the temple and the city, and cast them forth-these facts do not prove a thorough conversion, much less "that he made amends for his sin by repentance and improvement"(Mov.), but merely attest the restoration of the Jahve-worship in the temple, which had previously been completely suspended. But the idolatry in Jerusalem and Judah was not thereby extirpated; it was only in so far repressed that it could not longer be publicly practised in the temple. Still less was idolatry rooted out of the hearts of the people by the command that the people were to worship Jahve, the God of Israel. There is not a single word of Manasseh's conversion to Jahve, the God of the fathers, with all his heart ( שׁלם בּלב ). Can it then surprise us, that after Manasseh's death, under his son Amon, walking as he did in the sins of his father, these external barriers fell straightway, and idolatry again publicly appeared in all its proportions and extent, and that the images and altars of the idols which had been cast out of Jerusalem were again set up in the temple and its courts? If even the pious Josiah, with all his efforts for the extirpation of idolatry and the revivification of the legal worship, could not accomplish more than the restoration, during his reign, of the temple service according to the law, while after his death idolatry again prevailed under Jehoiakim, what could Manasseh's half-measures effect? If this be the true state of the case in regard to Manasseh's conversion, the passages 2Ki 24:3; 2Ki 23:26; Jer 15:4, where it is said that the Lord had cast out Judah from His presence because of the sins of Manasseh, cease to give any support to the opposite view. Manasseh is here named as the person who by his godlessness made the punishment of Judah and Jerusalem unavoidable, because he so corrupted Judah by his sins, that it could not now thoroughly turn to the Lord, but always fell back into the sins of Manasseh. Similarly, in 2Ki 17:21 and 2Ki 17:22, it is said of the ten tribes that the Lord cast them out from His presence because they walked in all the sins of Jeroboam, and departed not from them.

With the removal of the supposed inconsistency between the statement in the Chronicle as to Manasseh's change of sentiment, and the account of his godlessness in 2 Kings 21, every reason for suspecting the account of Manasseh's removal to Babylon as a prisoner disappears; for even Graf admits that the mere silence of the book of Kings can prove nothing, since the books of Kings do not record many other events which are recorded in the Chronicle and are proved to be historical. This statement, however, is thoroughly confirmed, both by its own contents and by its connection with other well-attested historical facts. According to 2Ch 33:14, Manasseh fortified Jerusalem still more strongly after his return to the throne by building a new wall. This statement, which has as yet been called in question by no judicious critic, is so intimately connected with the statements in the Chronicle as to his being taken prisoner, and the removal of the images from the temple, that by it these latter are attested as historical. From this we learn that the author of the Chronicle had at his command authorities which contained more information as to Manasseh's reign than is to be found in our books of Kings, and so the references to these special authorities which follow in 2Ch 33:18, 2Ch 33:19 are corroborated. Moreover, the fortifying of Jerusalem after his return from his imprisonment presupposes that he had had such an experience as impelled him to take measures to secure himself against a repetition of hostile surprises. To this we must add the statement that Manasseh was led away by the generals of the Assyrian king to Babylon . The Assyrian kings Tiglath-pileser and Shalmaneser (or Sargon) did not carry away the Israelites to Babylon, but to Assyria; and the arrival of ambassadors from the Babylonian king Merodach-Baladan in Jerusalem, in the time of Hezekiah (2Ki 20:12; Isa 39:1), shows that at that time Babylon was independent of Assyria. The poetic popular legend would without doubt have made Manasseh also to be carried away to Assyria by the troops of the Assyrian king, not to Babylon. The statement that he was carried away to Babylon by Assyrian warriors rests upon the certainty that Babylon was then a province of the Assyrian empire; and this is corroborated by history. According to the accounts of Abydenus and Alexander Polyhistor, borrowed from Berosus, which have been preserved in Euseb. Chr. arm. i. p. 42f., Sennacherib brought Babylon, the government of which had been usurped by Belibus, again into subjection, and made his son Esarhaddon king over it, as his representative. The subjection of the Babylonians is confirmed by the Assyrian monuments, which state that Sennacherib had to march against the rebels in Babylon at the very beginning of his reign; and then again, in the fourth year of it, that he subdued them, and set over them a new viceroy (see M. Duncker, Gesch. des Alterth. i. S. 697f. and 707f. and ii. S. 592f., der 3 Aufl.). Afterwards, when Sennacherib met his death at the hand of his sons (2Ki 19:37; Isa 37:38), his oldest son Esarhaddon, the viceroy of Babylon, advanced with his army, pursued the flying parricides, and after slaying them ascended the throne of Assyria, 680 b.c.

(Note: So Jul. Oppert, "die biblische Chronologie festgestellt nach den Assyrischen Keilschriften ," in d. Ztschr. der deutsch. morgenl. Gesellsch. (xxiii. S. 134), 1869, S. 144; while Duncker, loc. cit. i. S. 709, on the ground of the divergent statement of Berosus as to the reign of Esarhaddon, and according to other chronological combinations, gives the year 693 b.c.,- a date which harmonizes neither with Sennacherib's inscriptions, so far as these have yet been deciphered, nor with the statements of the Kanon Ptol. , nor with biblical chronology. It, moreover, makes it necessary to shorten the fifty-five years of Manasseh's reign to thirty-five, which is all the more arbitrary as the chronological data of the Kanon Ptol. harmonize with the biblical chronology and establish their accuracy, as I have already pointed out in my apolog. Vers. über die Chron. S. 429f.)

Of Esarhaddon, who reigned thirteen years (from 680 to 667), we learn from Ezr 4:2, col. with 2Ki 24:17, that he brought colonists to Samaria from Babylon, Cutha, and other districts of his kingdom; and Abydenus relates of him, according to Berosus (in Euseb. Chron. i. p. 54), that Axerdis (i.e., without doubt Esarhaddon) subdued Lower Syria, i.e., the districts of Syria bordering on the sea, to himself anew. From these we may, I think, conclude that not only the transporting of the colonists into the depopulated kingdom of the ten tribes is connected with this expedition against Syria, but that on this occasion also Assyrian generals took King Manasseh prisoner, and carried him away to Babylon, as Ewald ( Gesch. iii. S. 678), and Duncker, S. 715, with older chronologists and expositors (Usher, des Vignoles, Calmet, Ramb., J. D. Mich., and others), suppose. The transport of Babylonian colonists to Samaria is said in Seder Olam rab. p. 67, ed. Meyer, and by D. Kimchi, according to Talmudic tradition, to have taken place in the twenty-second year of Manasseh's reign; and this statement gains confirmation from the fact - as was remarked by Jac. Cappell. and Usher - that the period of sixty-five years after which, according to the prophecy in Isa 7:8, Ephraim was to be destroyed so that it should no more be a people, came to an end with the twenty-second year of Manasseh, and Ephraim, i.e., Israel of the ten tribes, did indeed cease to be a people only with the immigration of heathen colonists into its land (cf. Del. on Isa 7:8). But the twenty-second year of Manasseh corresponds to the year 776 b.c. and the fourth year of Esarhaddon.

By this agreement with extra-biblical narratives in its statement of facts and in its chronology, the narrative in the Chronicle of Manasseh's captivity in Babylon is raised above every doubt, and is corroborated even by the Assyrian monuments. "We now know,"remarks Duncker (ii. S. 92) in this connection, "that Esarhaddon says in his inscriptions that twenty-two kings of Syria hearkened to him: he numbers among them Minasi (Manasseh of Judah) and the kings of Cyprus."As to the details both of his capture and his liberation, we cannot make even probable conjectures, since we have only a few bare notices of Esarhaddon's reign; and even his building works, which might have given us some further information, were under the influence of a peculiarly unlucky star, for the palace built by him at Kalah or Nimrod remained unfinished, and was then destroyed by a great fire (cf. Spiegel in Herz.'s Realencykl. xx. S. 225). Yet, from the fact that in 2Ch 33:1, as in 2Ki 21:1, the duration of Manasseh's reign is stated to have been fifty-five years, without any mention being made of an interruption, we may probably draw this conclusion at least, that the captivity did not last long, and that he received his liberty upon a promise to pay tribute, although he appears not to have kept this promise, or only for a short period. For that, in the period between Hezekiah and Josiah, Judah must have come into a certain position of dependence upon Assyria, cannot be concluded from 2Ki 23:19 (cf. 2Ch 33:15 with 17:28) and 2 Chr 23:29, as E. Gerlach thinks.

Keil-Delitzsch: 2Ch 33:18-19

Conclusion of Manasseh's history. His other acts, his prayer, and words of the prophets of the Lord against him, were recorded in the history of the kings of Israel; while special accounts of his prayer, and how it was heard ( העתר־לו , the letting Himself be entreated, i.e., how God heard him), of his sons, and the high places, altars, and images which he erected before his humiliation, were contained in the sayings of Hozai (see the Introduction).

Keil-Delitzsch: 2Ch 33:20

Manasseh was buried in his house, or, according to the more exact statement in 2Ki 21:18, in the garden of his house - in the garden of Uzza; see on that passage.

Keil-Delitzsch: 2Ch 33:21-25

The reign of Amon . Cf. 2Ki 21:19-26. - Both accounts agree; only in the Chronicle, as is also the case with Manasseh and Ahaz, the name of his mother is omitted, and the description of his godless deeds is somewhat more brief than in Kings, while the remark is added that he did not humble himself like Manasseh, but increased the guilt. In the account of his death there is nothing said of his funeral, nor is there any reference to the sources of his history. See the commentary on 2Ki 21:19.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 33:1-20

N. Manasseh 33:1-20

Manasseh was one of the few examples of an evil Judean king who turned out good. Nevertheless his wickedness made captivity inevitable for Judah (2 Kings 23:26; Jer. 15:4).

"Manasseh's acts are . . . a calculated attempt to throw off the lordship of Yahweh, to claim independence from the Covenant, to drive him from the land which he had given Israel."⁸⁵

"If Manasseh had searched the Scriptures for practices that would most anger the Lord and then intentionally committed them, he could not have achieved that result any more effectively than he did."⁸⁶

The Babylonians captured Manasseh but released him after he turned back to Yahweh. The Assyrian king in view (v. 11) was Ashurbanipal.⁸⁷

His experience would have been an encouragement to the returned exiles who first read Chronicles. If God had had mercy on Manasseh and had reestablished him in the land, He could do the same for them (cf. 7:14). The writer emphasized the results of the king's repentance. He magnified the grace of God rather than the rebellion of the sinner.

". . . in terms of the experience of an individual, Manasseh furnishes the most explicit and dramatic example of the efficacy of repentance in the whole of the Chronicler's work."⁸⁸

"Manasseh's sin is repeated, in essence, whenever man uses or manipulates his fellow-men for some supposedly higher good than their own welfare--or, indeed, uses any part of God's creation for purposes other than those which God intends."⁸⁹

"The Chronicler is as concerned as his predecessor [the writer of Kings] was to point out the effects of sin. Both historians note the moral consequences of the actions of men. But the Chronicler regularly deals in immediate consequences: the soul that sins shall die' (Ezek. 18:4, 20). Though it is true that one man's sin can cause others to suffer sixty years after he is dead and gone, this is not the kind of lesson which Chronicles as a whole aims to teach . . . What Manasseh's sin leads to is not the fall of Jerusalem long after his death, as Samuel/Kings say, but distress' for him himself, as he is taken by Assyrian forces with hooks . . . and fetters of bronze' to Babylon (33:11-12)."⁹⁰

Constable: 2Ch 33:21-25

O. Amon 33:21-25

Amon was an evil king, as Manasseh was, but he did not repent as his father had done. Consequently rather than experiencing forgiveness and restoration he died prematurely. He represented the other alternative the returned exiles could take. His fate would have been, and is, a warning to seek the Lord.

Guzik: 2Ch 33:1-25

2 Chronicles 33 - The Reigns of Manasseh and Amon

A. The reign of Manasseh, son of Hezekiah.

1. (1-2) A summary of the reign of Manasseh, a 55 year rule of evil.

Manasseh was twelve years old when he became king, and he reigned fifty-five years in Jerusalem. But he did evil in the sight of the LORD, according to the abominations of the nations whom the LORD had cast out before the children of Israel.

a. Manasseh was twelve years old when he became king: This means that he was born in the last fifteen years of Hezekiah's life, the additional fifteen years that Hezekiah prayed for (2 Kings 20:6). Those additional fifteen years brought Judah one of its worst kings.

i. "Had this good king been able to foresee the wickedness of his unworthy son, he would doubtless have no desire to recover from his sickness. Better by far die childless than beget a son such as Manasseh proved to be." (Knapp)

b. And he reigned fifty-five years in Jerusalem: This was both a remarkably long and a remarkably evil reign. A long career or longevity is not necessarily evidence of the blessing and approval of God.

i. "He was a son of David, but he was the very reverse of that king, who was always faithful in his loyalty to the one only God of Israel. David's blood was in his veins, but David's ways were not in his heart. He was a wild, degenerate shoot of a noble vine." (Sprugeon)

c. According to the abominations of the nations whom the LORD had cast out before: Manasseh imitated the sins of both the Canaanites and the Israelites of the northern kingdom (2 Kings 16:3). Since God brought judgment on these groups for their sin, casting them out of their land, then similar judgment against and unrepentant Judah should be expected.

2. (3-9) The specific sins of Manasseh.

For he rebuilt the high places which Hezekiah his father had broken down; he raised up altars for the Baals, and made wooden images; and he worshiped all the host of heaven and served them. He also built altars in the house of the LORD, of which the LORD had said, "In Jerusalem shall My name be forever." And he built altars for all the host of heaven in the two courts of the house of the LORD. Also he caused his sons to pass through the fire in the Valley of the Son of Hinnom; he practiced soothsaying, used witchcraft and sorcery, and consulted mediums and spiritists. He did much evil in the sight of the LORD, to provoke Him to anger. He even set a carved image, the idol which he had made, in the house of God, of which God had 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, I will put My name forever; and I will not again remove the foot of Israel from the land which I have appointed for your fathers; only if they are careful to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses." So Manasseh seduced Judah and the inhabitants of Jerusalem to do more evil than the nations whom the LORD had destroyed before the children of Israel.

a. He rebuilt the high places which Hezekiah his father had broken down: Manasseh opposed the reforms of his father Hezekiah and he brought Judah back into terrible idolatry.

i. This shows us that repentance and reform and revival are not permanent standing conditions. What is accomplished at one time can be opposed and turned back at another time.

b. He raised up altars for the Baals, and made wooden images: Manasseh did not want to imitate his godly father. Instead, he imitated one of the very worst kings of Israel: Ahab. He embraced the same state-sponsored worship of Baal and Asherah (honored with a wooden image) that marked the reign of Ahab.

c. He also built altars in the house of the LORD: It was bad enough for Manasseh to allow this idol worship into Judah. Worse, he corrupted the worship of the true God at the temple, and made the temple a place of idol altars, including those dedicated to his cult of astrological worship (he built altars for all the host of heaven).

d. He built altars for the host of heaven in the courts of the house of the LORD: Manasseh did not only bring back old forms of idolatry; he also brought new forms of idolatry to Judah. At this time the Babylonian Empire was rising in influence, and they had a special attraction to astrological worship. Manasseh probably imitated this.

i. "The king's apostate worship of 'the starry host' had evil precedents going as far back as the time of Moses (Deuteronomy 4:19; Acts 7:42), but such practices were a particular sin of Assyro-Babylonians, with their addiction to astrology." (Payne)

ii. "But this Manasseh sought out for himself unusual and outlandish sins. Bad as Ahab was, he had not worshipped the host of heaven. That was an Assyrian worship, and this man must needs import from Assyria and Babylonia worship that was quite new." (Spurgeon)

e. He caused his sons to son pass through the fire: Manasseh sacrificed his own son to the Canaanite god Molech, who was worshipped with the burning of children.

f. Practiced soothsaying, used witchcraft and sorcery, and consulted mediums and spiritists: Manasseh invited direct Satanic influence by his approval and introduction of these occult arts.

i. "The Hebrew word for 'spiritists' is yiddeoni, by etymology, 'a knowing one.' It referred originally to ghosts, who were supposed to possess superhuman knowledge; but it came to be applied to those who claimed power to summon them forth, i.e., to witches." (Payne)

g. He even set a carved image, the idol which he had made, in the house of God: The Chronicler seems too polite to say it, but 2 Kings 21:7 tells us that this idol was Asherah, the Canaanite goddess of fertility. This god was worshipped through ritual prostitution. This means that Manasseh made the temple into an idolatrous brothel, dedicated to Asherah.

i. "From the whole it is evident that Asherah was no other than Venus; the nature of whose worship is plain enough from the mention of whoremongers and prostitutes." (Clarke)

ii. "Manasseh repeated these sins and exaggerated them each time. After one forbidden idol had been enshrined, he set up another yet more foul, and after building altars in the courts of the temple, he ventured further . . . Thus he piled up his transgressions and multiplied his provocations." (Spurgeon)

h. Manasseh seduced Judah and the inhabitants of Jerusalem to do more evil than the nations whom the LORD had destroyed: 1 Kings 21:9 tells us what the attitude of the people was: they paid no attention. This described the basic attitude of the people of Judah during the 55-year reign of Manasseh. They paid no attention to the generous promises of God, promising protection to His obedient people. In addition, they were willingly seduced by Manasseh's wickedness and were attracted to do more evil.

i. "He did all he could to pervert the national character, and totally destroy the worship of the true God; and he succeeded." (Clarke)

ii. "How superficial had been the nation's compliance with Hezekiah's reforms! Without a strong spiritual leader, the sinful people quickly turned to their own evil machinations. The judgment of God could not be far away." (Patterson and Austel)

iii. This was a transformation of the culture from something generally God honoring to a culture that glorified idolatry and immorality. In general we can say this happened because the people wanted it to happen. They didn't care about the direction of their culture.

B. Manasseh's repentance.

1. (10-11) God chastises of Manasseh.

And the LORD spoke to Manasseh and his people, but they would not listen. Therefore the LORD brought upon them the captains of the army of the king of Assyria, who took Manasseh with hooks, bound him with bronze fetters, and carried him off to Babylon.

a. And the LORD spoke to Manasseh and his people: This was the great mercy of God. He was under no obligation to warn or correct them; God would have been completely justified to bring judgment immediately. Instead, the LORD spoke to Manasseh and his people.

i. 2 Kings 21:10-15 tells more about these specific warnings of the prophets.

b. But they would not listen: Despite God's gracious warnings, neither the king nor the people would listen. God found more compelling ways to speak to the rulers and people of Judah.

i. 2 Kings 21:16 tells us of the terrible extent of Manasseh's sin: Moreover Manasseh shed very much innocent blood, till he had filled Jerusalem from one end to another, besides his sin by which he made Judah sin, in doing evil in the sight of the LORD.

ii. "We cannot vouch for the tradition that the prophet Isaiah was put to death by him by being sawn in sunder, but terrible as is the legend, it is not at all improbable." (Spurgeon)

c. Therefore the LORD brought upon them the captains of the army of the king of Assyria: God allowed Manasseh to be taken and carried away as a captive, after the pattern of his own sinful bondage.

i. "God sent him into the dungeon to repent; as he did David into the depths, and Jonah into the whale's belly to pray. Adversity hath whipt many a soul to heaven, which otherwise prosperity had coached to hell." (Trapp)

ii. "No mention is made of Manasseh's exile in Assyrian sources, even though Manasseh appears in the annals of Esarhaddon (680-669 B.C.) and Ahsurbanipal (668-626 B.C.) as a rather unwilling vassal forced to provide supplies for Assyria's building and military enterprises. It is quite possible that he rebelled against these impositions at some point." (Selman)

iii. "Manasseh's presence in Babylon is not surprising, since Assyria had had a long interest in Babylon, which was under the direct control for the whole of Esarhaddon's reign and after Shamash-shum-unkin's demise." (Selman)

2. (12-13) The remarkable repentance of Manasseh.

Now when he was in affliction, he implored the LORD his God, and humbled himself greatly before the God of his fathers, and prayed to Him; and He received his entreaty, heard his supplication, and brought him back to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God.

a. When he was in affliction, he implored the LORD his God: Manasseh was not the first one (and not the last) to turn back to God after a severe season of affliction. It has been said that God speaks to us in our pleasures and he shouts to us in our pains. Manasseh finally listened to God's shouting through affliction.

i. "The Assyrians were notoriously a fierce people, and Manasseh, having provoked them, felt all the degradation, scorn, and cruelty which anger could invent. He who had trusted idols was made a slave to an idolatrous people; he who had shed blood very much was now in daily jeopardy of the shedding of his own; he who had insulted the Lord must now be continually insulted himself." (Spurgeon)

b. And humbled himself greatly before the God of his fathers: The word humbled reminds us that the essence of Manasseh's sin was pride. The phrase God of his fathers reminds us that Manasseh returned to the godly heritage he received from his father Hezekiah.

i. This is a wonderful example of the principle, Train up a child in the way he should go, and when he is old he will not depart from it (Proverbs 22:6). Manasseh was raised by a godly father, yet he lived in defiance of his father's faith for most of his life. Nevertheless, at the end of his days he truly repented and served God.

c. He received his entreaty, heard his supplication, and brought him back to Jerusalem into his kingdom: God graciously restored the late-repenting Manasseh. This gracious response to Manasseh was the final step in his return to the LORD (Then Manasseh knew that the LORD was God).

i. "He was convinced by his own experience of God's power, justice, and goodness, that Jehovah alone was the true God, and not those idols which he had worshipped, by which he had received great hurt, and no good." (Poole)

ii. "Manasseh's repentance was evidently the chief subject in the mind of the chronicler, and while his sins are painted faithfully and revealed in all their hideousness, all becomes but background which flings into relief Manasseh's genuine penitence and the ready and gracious response to God." (Morgan)

iii. In his sermon, The Old Testament "Prodigal," Spurgeon imagined what it would be like for the remnant of believers in Jerusalem to hear that Manasseh was returning from Babylon. They had a brief pause in the persecution they had suffered from the evil king, and at least a slow-down in the official promotion of idolatry. Now to hear he was coming back must have drove them to their knees, asking God to have mercy on them once again. Imagine their surprise when they found that King Manasseh returned a repentant, converted man!

iv. "Oh! I do not wonder at Manasseh's sin one half so much as I wonder at God's mercy." (Spurgeon)

3. (14-17) The late deeds of Manasseh.

After this he built a wall outside the City of David on the west side of Gihon, in the valley, as far as the entrance of the Fish Gate; and it enclosed Ophel, and he raised it to a very great height. Then he put military captains in all the fortified cities of Judah. He took away the foreign gods and the idol from the house of the LORD, and all the altars that he had built in the mount of the house of the LORD and in Jerusalem; and he cast them out of the city. He also repaired the altar of the LORD, sacrificed peace offerings and thank offerings on it, and commanded Judah to serve the LORD God of Israel. Nevertheless the people still sacrificed on the high places, but only to the LORD their God.

a. After this he built a wall: Before he was humbled and repentant, Manasseh didn't care very much for the defense of Judah and Jerusalem. Now, with a more godly perspective, he cared deeply about the security of God's people and the Kingdom of Judah.

i. "This was probably a weak place that he fortified; or a part of the wall which the Assyrians had broken down, which he now rebuilt." (Clarke)

b. He took away the foreign gods and the idol from the house of the LORD: Before he was humbled and repentant, Manasseh promoted the worship of idols. Now, he destroyed idols and promoted the worship of the true God of Israel alone; he even commanded Judah to serve the LORD God of Israel.

i. "Manasseh's religious reforms represented a direct reversal of earlier policies (vv. 2-9), since each of the items removed in verse 15 is mentioned in verses 3, 7." (Selman)

ii. "Turn to Him with brokenness of soul, and He will not only forgive, but bring you out again; and give you, as He did Manasseh, an opportunity of undoing some of those evil things which have marred your past." (Meyer)

c. Nevertheless the people still sacrificed on the high places, but only to the LORD their God: This reminds us of the distinction between two different kinds of high places. Some were altars to pagan idols; others were unauthorized altars to the true God. Manasseh stopped all the pagan worship in Judah, but unauthorized (that is, outside the temple) worship of the God of Israel continued.

i. "Half a century of paganism could not be counteracted by half-a-dozen years of reform." (Payne)

ii. "While repentance of personal sin brings ready forgiveness, the influence of the sin is terribly likely to abide." (Morgan)

4. (18-20) Manasseh's death and burial.

Now the rest of the acts of Manasseh, his prayer to his God, and the words of the seers who spoke to him in the name of the LORD God of Israel, indeed they are written in the book of the kings of Israel. Also his prayer and how God received his entreaty, and all his sin and trespass, and the sites where he built high places and set up wooden images and carved images, before he was humbled, indeed they are written among the sayings of Hozai. So Manasseh rested with his fathers, and they buried him in his own house. Then his son Amon reigned in his place.

a. The rest of the acts of Manasseh: The Chronicler must refer to documents that have more information than the 2 Kings text. 2 Kings does not mention the repentance of Manasseh, and does not tell us anything about his reign substantially different than what we read in 2 Chronicles.

i. "Manasseh illustrates one of the central themes of Chronicles, that God can fulfil his promise of restoration in 2 Chronicles 7:12-16 to the repentant even in the most extreme circumstances." (Selman)

ii. "As for despair, it is damnable. While the story of Manasseh stands on record, no mortal hath a just excuse to perish in despair; no one is justified in saying, 'God will never forgive me.' Read over again the history of Manasseh; see to what lengths of sin he went, to what extravagant heights of evil he climbed; and then say to yourself, 'Did sovereign mercy reach him? Then it can also reach me.' " (Spurgeon)

b. So Manasseh rested with his fathers: Manasseh was a remarkably bad and evil king; yet at the end of his days he truly repented and served God. In this way, we can say that it was very true that Manasseh rested with his fathers.

i. "Manasseh's conversion helps to explain a longstanding problem in Kings, namely, why the exile did not fall in Manasseh's reign if his sins were really so serious." (Selman)

ii. Yet, his repentance was too late to change the nation. "The widespread revolts during the reign of Ashurbanipal, which occurred from 652-648 B.C., may provide the occasion for Manasseh's summons to Babylon and imprisonment. If so, his subsequent release and reform were apparently far too late to have much of an effect on the obdurately backslidden people." (Patterson and Austel)

iii. It was also not soon enough to change the destiny of the kingdom. "Years later, when Jerusalem fell to the Babylonians, the writer would blame Judah's punishment on the sins of Manasseh (2 Kings 24:3-4)." (Dilday)

iv. Manasseh was "more than any other single person was responsible for the final destruction of the kingdom of Judah (2 Kings 23:26; 24:3; Jeremiah 15:4)." (Payne)

C. The reign of Amon, son of Manasseh.

1. (21-23) A two year, evil reign

Amon was twenty-two years old when he became king, and he reigned two years in Jerusalem. But he did evil in the sight of the LORD, as his father Manasseh had done; for Amon sacrificed to all the carved images which his father Manasseh had made, and served them. And he did not humble himself before the LORD, as his father Manasseh had humbled himself; but Amon trespassed more and more.

a. He reigned two years in Jerusalem: This unusually short reign is an indication that the blessing of God was not upon the reign of Amon.

b. And he did evil in the sight of the LORD, as his father Manasseh had done . . . he did not humble himself before the LORD, as his father Manasseh had: Amon sinned as Manasseh had sinned, without having the repentance that Manasseh repented. It is likely that one of the greatest sorrows to the repentant Mansseh was that his sons and others who were influenced by his sin did not also repent.

i. "There is not one bright spot in this king's character to relieve the darkness of his life's brief record." (Knapp)

ii. "Glycas saith that Amon hardened himself in sin by his father's example, who took his swing in sin, and yet at length repented. So, thought he, will I do; wherefore he was soon sent out of the world for his presumption, dying in his sins, as 2 Chronicles 33:23." (Trapp)

iii. "Manasseh and Amon in their contrasting ways show that a fatalistic attitude in the face of God's judgment is quite unjustified." (Selman)

2. (24-25) The assassination of Amon.

Then his servants conspired against him, and killed him in his own house. But the people of the land executed all those who had conspired against King Amon. Then the people of the land made his son Josiah king in his place.

a. His servants conspired against him, and killed him in his own house: This story of conspiracy and assassination seems to belong among the kings of Israel, not Judah. Yet when the kings and people of Judah began to imitate the sins of their conquered northern neighbors, they slipped into the same chaos and anarchy that marked the last period of Israel's history.

i. "Although the Scriptures give no reason for the conspiracy, its cause may lie within the tangled web of revolts that Asurbanipal suppressed from 642-639 and that caused him to turn his attention to the west. . . . Amnon's death may thus reflect a power struggle between those who wished to remain loyal to the Assyrian crown and those who aspired to link Judah's fortunes to the rising star of Psammetik I (664-609) of Egypt's Twenty-Sixth Dynasty." (Patterson and Austel)

b. But the people of the land executed all those who had conspired against King Amon: This was a hopeful sign. Up to this point, the people of Judah had largely tolerated some 57 years of utterly wicked kings who led the nation in evil. Now it seems that they wanted righteousness and justice instead of the evil they had lived with for so long.

i. In some way, it could be said that the people of Judah had these wicked kings for more than 50 years because that is what they wanted. God gave them the leaders they wanted and deserved. Now, as the people of the kingdom turned towards godliness, God will give them a better king.

c. Then the people of the land made his son Josiah king in his place: Though king Amon was assassinated, God did not yet allow Judah to slip into the same pit of anarchy that Israel had sunk into. Because of the righteous action of the people of the land, there was no change of dynasty, and the rightful heir to the throne of David received the throne.

i. "The only positive contribution Amon made to the history of Judah was to produce one of the best kings to reign on the throne of Jerusalem." (Dilday)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ch 33:10

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:11

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:12

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:13

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:14

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:15

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:16

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Critics Ask: 2Ch 33:17

2 CHRONICLES 33:10-17 —Why is the repentance of Manasseh recorded here, but no mention is made of it in 2 Kings?

PROBLEM: According to this text, upon his return, Manasseh repented of his earlier sin and reinstituted the worship of the Lord in Judah. However, the record of the career of Manasseh as found in 2 Kings 21 does not mention this glorious repentance. Why?

SOLUTION: Apparently the author of 2 Kings did not record the repentance of Manasseh because of the lack of influence it had upon the steady decline of the nation. The Book of 2 Kings concentrates primarily upon the actions of the covenant people of God as a whole. The repentance and reforms of Manasseh did relatively little to turn the nation around from its path to judgment, while his sinful leadership early in his reign did much more damage to the nation. Even in the 2 Chronicles passage we find this statement: “Nevertheless the people still sacrificed on the high places, but only to the Lord their God” ( 2 Chron. 33:17 ). Even though the people dedicated their sacrifices to the Lord, they were still committing sin, because sacrifices were to be made at the temple, not upon high places which were originally altars to false gods. Despite the efforts of Manasseh, the people would not totally dedicate themselves to the Lord.   

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 33 (Chapter Introduction)

Overview

2Ch 33:1, Manasseh’s wicked reign; 2Ch 33:3, He sets up idolatry, and will not be admonished; 2Ch 33:11, He is carried into Babylon; 2Ch 33:12, Upon his prayer to God he is released and puts down idolatry; 2Ch 33:18, His acts; 2Ch 33:20, He dying, Amon succeeds him; 2Ch 33:21, who is slain by his servants; 2Ch 33:25, The murderers being slain, Josiah succeeds him.

Poole: 2 Chronicles 33 (Chapter Introduction)

CHRONICLES CHAPTER 33

Manasseh’ s wicked reign, 2Ch 33:1-10 . His captivity, 2Ch 33:11 . His prayer and reformation, 2Ch 33:12-17 . His acts, 2Ch 33:18,19 , and death, 2Ch 33:20 . Amon’ s wicked reign; is slain by his servants, 2Ch 33:21-24 . They being slain, Josiah succeedeth him, 2Ch 33:25 .

This and the following verses, to ver 11, are taken out of 2Ki 21:1 &c.

MHCC: 2 Chronicles 33 (Chapter Introduction)

(v. 1-20) Manasseh's and repentance.

(2Ch 33:21-25) Amon's wicked reign in Judah.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 33 (Chapter Introduction)

In this chapter we have the history of the reign, I. Of Manasseh, who reigned long. 1. His wretched apostasy from God, and revolt to idolatry and all wickedness (2Ch 33:1-10). 2. His happy return to God in his affliction; his repentance (2Ch 33:11-13), his reformation (2Ch 33:15-17), and prosperity (2Ch 33:14), with the conclusion of his reign (2Ch 33:18-20). II. Of Amon, who reigned very wickedly (2Ch 33:21-23), and soon ended his days unhappily (2Ch 33:24, 2Ch 33:25).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 33 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 33

This chapter gives an account of the reign of Manasseh, of his idolatries and impieties, 2Ch 33:1, of his captivity, humiliation, repentance, and reformation, 2Ch 33:11 of his last end, death, and burial, 2Ch 33:18 and of the wicked reign of Amon his son, and of his death by his servants, 2Ch 33:21.