2 Chronicles · Chapter 33

Verse 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?

Verse 1. Manasseh was twelve years old, &c. — This and the following verses, to verse 11, are taken out of 2 Kings 21:1, &c., where the reader will find them explained.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verse 3. Altars for Baalim] The SUN and MOON. And made groves, twrva Asheroth, Astarte, VENUS; the host of heaven, all the PLANETS and STARS. These were the general objects of his devotion.

Verse 3. Made groves. This word should generally be rendered idols. Manasseh made images of Astartè, or Ashtaroth, and of all the idols of Ahaz. His ministers were idolaters, but concealed it during Hezekiah’s reign.—Host of heaven. He worshipped the animals in the signs of the Zodiac, and all the planets, as Jerome states on the tradition of the Jews: but others say Jove, Mars, Venus, Apollo, Latona, &c.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verse 5. He built altars] See the principal facts in this chapter explained in the notes on 2 Kings 21:1-17.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verse 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 honours.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

Verses 1-10 agree almost verbally with 2 Kings 21:1-9, where see notes. Verses 11-19 are additional and supplementary to Kings, informing us of Manasseh’s captivity in Babylon, and his consequent humiliation, restoration to his kingdom, and reforms.

V. 11. To Babylon-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.

Verse 11. The Lord brought upon them the captains of the host of the king of Assyria — Some suppose that Esar-haddon, the successor of Sennacherib, king of Assyria, is here meant, and that, in consequence of the royal family failing in Babylon, he found means to bring that kingdom under his yoke again; or that, by force of arms, or some other means, he recovered it from Merodach-Baladan. They say that he held it thirteen years, and that it was during this time that Manasseh was taken and carried captive to Babylon. Others think it more probable that the king of Babylon is here called the king of Assyria, because he had added Assyria to his empire, and that 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, which the Jews say he did, in the twenty-second year of his reign. Which took Manasseh among the thorns — In some thicket where he thought to have hid himself from the Assyrians till he could make an escape: or, as the Hebrew µyjwjb, bachochim, may be rendered, with hooks, metaphorically speaking; or, in his forts, that is, in one of them.

Ver. 11. The Lord brought upon them—the host of the king of Assyria— and carried him to Babylon. It would appear from the text that the king of Assyria had now conquered Babylon, and transferred thither the seat of empire. Calmet, and our Prideaux, think that this king was Asar-haddon, who striving to recover his father’s conquests in Palestine, sent his Tartan to Samaria, and to Jerusalem. Professor Strauchius, following this passage, has adopted the same opinion.

11. The captains of the host of the king of Assyria — This king of Assyria was Esar-haddon, the son and successor of Sennacherib. This we learn from the statement that they carried him to Babylon, for Esar-haddon was the only Assyrian monarch, so far as we can find, who had a palace and held his court at Babylon. Also, in an inscription now in the British Museum, Esar-haddon says: “I transported into Assyria men and women innumerable. I counted among the vassals of my realm twelve kings of Syria, beyond the mountains, Balou, king of Tyre, Minasi, king of Judah,” etc. The king himself seems not to have been present in person at the capture of Manasseh, but left it to the management of the captains of his host. Took Manasseh among the thorns — Rather, took him with hooks; an ignominious and humiliating mode of dealing with a distinguished and offensive captive, which prevailed among the Assyrians. See 2 Kings 19:28, note. Bound him with fetters — Hebrew, with double brass. See note on Judges 16:21. It was this bitter treatment that speedily led the captive king to humble himself before God, and repent of his sins.

V. 12. Besought-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.

Verse 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.”

Verse 12. When he was in affliction he besought the Lord his God — Being “deprived of his authority and liberty, and secluded from his evil counsellors and companions, and from all his pleasures, in chains, and in a prison, without any other prospect than of ending his days in that wretched situation, he had leisure to reflect on what had passed. He then, no doubt, recollected the honour, prosperity, and deliverances with which his father had been favoured; his own good education, with the instruction and warnings of the prophets; and his atrocious, multiplied, and daring crimes: and he remembered that his miseries had been foretold by his faithful monitors. Thus, by the special grace of God, his solitude and affliction brought him to view his own conduct and character in another light than before, and he began to cry for mercy and deliverance, humbling himself greatly before the God of his fathers.” — Scott. Bishop Hall remarks, from this verse, the truth of that saying of the prophet, Affliction giveth understanding. “If the cross bear us not to heaven,” says he, “nothing can. What use were there of the grain, but for the edge of the sickle, wherewith it is cut down; the stroke of the flail, wherewith it is beaten; the weight and attrition of the mill, wherewith it is crushed; the fire of the oven, wherewith it is baked? Say now, Manasseh, with that grand-father of thine, It is good for me that I have been afflicted; thine iron was more precious to thee than thy gold; thy jail was a more happy lodging to thee than thy palace; Babylon was a better school to thee than Jerusalem. How foolish are we to frown upon our afflictions! These, how severe soever, are our best friends: they are not indeed for our pleasure, they are for our profit; their issue makes them worthy of a welcome. What do we care how bitter that potion is which brings us health?”

Ver. 12. Humbled himself. This prince was a coward in war, and very deficient, it would seem, in his repentance. His prayer used to be placed at the end of this book.

Verse 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.

Verse 13. Then Manasseh knew that the Lord he was God — 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. He might have known this 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 dear for the knowledge of God, than perish in ignorance and unbelief.

13. Brought him again to Jerusalem into his kingdom — Ewald suggests that this restoration of Manasseh was done by Esar-haddon’s successor, as an act of clemency at the beginning of his reign; just as Evil-merodach signalized the beginning of his reign with an act of kindness to the captive Jehoiachin. 2 Kings 25:27-30. But whether restored by Esar-haddon or his successor, Manasseh was so effectually humiliated that the king anticipated from him no further trouble.

Verse 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.

Verse 14. After this he built a wall without the city of David — He repaired and strengthened that wall which Hezekiah had built, (2 Chronicles 32:5,) and which, possibly, the king of Assyria, or of Babylon rather, 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 the watercourse down, mentioned 2 Chronicles 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.

14. He built a wall without the city of David — A wall on the north side of the city, (as we infer from the description that follows,) where besieging armies pitched their camps, and where, accordingly, there was need of the strongest possible fortifications. Whether this was a new wall, first built by Manasseh, or the repair and strengthening of an older one, cannot be positively determined, but the expression built a wall, points rather to the erection of a new wall. On the west side of Gihon — Rather, westward to Gihon, in the valley. The description seems to begin from the centre of the northern wall, and pass first westward to the valley, (either of Gihon, which was the northern part of the Hinnom valley, or of that branch of the Tyropoeon which begins near the modern Yaffa gate,) and then eastward even to the entering in at the fish gate, which was near the northeast corner of the ancient city. Nehemiah 3:3, note. Compassed about Ophel — The southern slope of Moriah, on whose wall Jotham had “built much.” See note on 2 Chronicles 27:8. Manasseh strengthened and completed this work of his great-grandfather. Raised it up a very great height — This wall, as exposed by modern excavations at Jerusalem, is found at present to be over seventy feet in height. “Upward of fifty shafts,” says Captain Warren, “were sunk about Ophel in search of the wall. Eight of these shafts were in connexion with the line of wall which is now found to extend as far as seven hundred feet from the first tower in a southeasterly direction along the eastern ridge of Ophel.”

Verse 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.

Verses 15, 16. 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. And all the altars — The idolatrous altars, as detestable things, loathing them as much, it is to be hoped, as ever he had loved them. And he repaired the altar of the Lord — Which had either been abused or broken down by some of the idolatrous priests, or at least neglected, and was therefore gone out of repair. And sacrificed thereon peace-offerings — To implore God’s favour; and thank-offerings — To praise him for his deliverance. And commanded Judah to serve the Lord — Using his power to reform his people, as he had before abused it to corrupt them. Thus he brought forth fruit meet for repentance, and endeavoured, as far as he could, to repair the injuries which he had done to the cause of God by his impious commands, verse 9. Observe, reader, those that truly repent of their sins, will not only return to God themselves, but will do all they can to bring those back to him that have, by their example, been seduced and drawn away from him.

Verses 15, 16. 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. And all the altars — The idolatrous altars, as detestable things, loathing them as much, it is to be hoped, as ever he had loved them. And he repaired the altar of the Lord — Which had either been abused or broken down by some of the idolatrous priests, or at least neglected, and was therefore gone out of repair. And sacrificed thereon peace-offerings — To implore God’s favour; and thank-offerings — To praise him for his deliverance. And commanded Judah to serve the Lord — Using his power to reform his people, as he had before abused it to corrupt them. Thus he brought forth fruit meet for repentance, and endeavoured, as far as he could, to repair the injuries which he had done to the cause of God by his impious commands, verse 9. Observe, reader, those that truly repent of their sins, will not only return to God themselves, but will do all they can to bring those back to him that have, by their example, been seduced and drawn away from him.

V. 17. Still-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.

Verse 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.

Verse 17. Nevertheless, the people did sacrifice still, &c. — “Rabbi Kimchi observes very well here, that though Manasseh’s repentance might be sincere, yet it was attended with a melancholy circumstance, which ought to sound in the ear of every one invested with power, His example and authority easily seduced his people to idolatry; but his royal mandate was unable to reclaim them.” — Dodd. He 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. 18. Of Israel-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.

Verse 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.

Verse 18. The words of the seers that spake to him in the name of the Lord — The reproofs they gave him for his sin, and their exhortations to repentance. Let sinners 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, and warn them of their danger, and call them to their duty, which words will be produced against them in the great day. They are written in the books of the kings of Israel — Of Judah, often called Israel. He speaks not of the books of Kings, for these things are not mentioned there, but of their public records, whence the most important things were taken by the prophets, and put into those canonical books.

Ver. 18. Manasseh, and his prayer, which will be found in the Apocrypha. This prayer was much used in Jewish confessions.

18. His prayer unto his God — This seems to have been a memorable document, and worthy of record in the royal annals, but it has not been preserved. The apocryphal “Prayer of Manasseh” is later and spurious. The words of the seers — The warnings and rebukes which certain unnamed seers or prophets of his time uttered against the king. A specimen is given in 2 Kings 21:10-15.

V. 19. Hosai-A writer so called.

Verse 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. 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.

Verse 19. His prayer also — Which is twice mentioned as remarkable. We have a prayer which, it is pretended, he made in prison. The church does not receive it as canonical; but it has a place among the apocryphal pieces, and, in our collection, stands before the books of Maccabees. The Greek church has received it into its book of prayers, and it is there sometimes used as a devout form, and which contains nothing in it deserving censure. And how God was entreated of him — Which 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. They are written among the sayings of the seers — To those seers that spake to him, (verse 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, and to give thanks to their reprovers, and warning to others.

19. His prayer also — The same prayer referred to in the previous verse. The writer simply adds in this verse that the prayer and other things concerning Manasseh were also written among the sayings of the seers — Our translators took this to be a general reference to several well-known prophetical works which contained accounts of Manasseh’s reign, for the Hebrew word is the same as that rendered seers in the preceding verse. But the form of the word is different, and to sustain the common version we must assume a textual error, and read µyzjh instead of yzwj. For this there is no external authority, and we have no other instance of such a general reference to written authorities. Whenever the chronicler refers to a written document he always mentions its author. Hence most modern critics take yzwj as a proper name, Chozai, (or Hosai, as in the margin,) and understand that the acts of Manasseh were written by one named Hozai, of whom, however, we have no other mention.

Verse 20. And they buried him in his own house — Not in the sepulchres of the kings. 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.

Verse 21. Amon-reigned two years] See on 2 Kings 21:19.

Verses 21-25 describe the reign of Amon, but add nothing of importance to the account in 2 Kings 21:19-26, where see notes.

Verse 22. Sacrificed unto all the carved images] How astonishing is this! with his father’s example before his eyes, he copies his father’s vices, but not his repentance.

Verse 22. He did that which was evil, as did Manasseh his father — That is, as Manasseh had done in the days of his apostacy. They who think the wickedness of Amon an evidence that Manasseh did not truly repent, forget how many good kings had wicked sons. Manasseh, however, seems to have been very deficient in this after his repentance, that when he cast out the images, he did not utterly deface and destroy them, according to the law, which required them to burn the images with fire, Deuteronomy 7:5. How necessary that law was, this instance shows; for the carved images being only thrown by, and not burned, Amon, knowing where to find them, soon set them up, and sacrificed to them.

Verses 21-25 describe the reign of Amon, but add nothing of importance to the account in 2 Kings 21:19-26, where see notes.

Verse 23. Trespassed more and more.] He appears to have exceeded his father, and would take no warning.

Verse 23. And humbled not himself &c. — He fell, like his father, but did not rise again like him. It is not so much sin, as impenitence in sin, that ruins men; not so much that they have offended, as that they do not humble themselves for, and forsake their offences; not the disease, but the neglect of the remedy. But Amon trespassed more and more — Increased in wickedness of every kind, and especially in his attachment to various and abominable idolatries. They that were joined to idols, generally grew more and more mad upon them.

Verses 21-25 describe the reign of Amon, but add nothing of importance to the account in 2 Kings 21:19-26, where see notes.

Verse 24. His servants conspired against him] On what account we cannot tell.

Verse 24. His servants conspired against him — He rebelled against God, and his own servants rebelled against him, and that when he had reigned but two years. Thus, though they were wicked, God was righteous. Perhaps when he sinned, as his father did, in the beginning of his days, he promised himself that he would repent, as his father had done, in the latter end of his days. But if so, he was wretchedly mistaken, being cut off when he was young. And his case shows what madness it is to presume upon repenting and turning to God when we are old. Reader, behold, now is the accepted time! let it be to thee the day of salvation! remember, thou knowest not what a day may bring forth. To-day, then, hear his voice, and harden not thy heart.

Verses 21-25 describe the reign of Amon, but add nothing of importance to the account in 2 Kings 21:19-26, where see notes.

Verse 25. The people of the land slew all them] His murder was not a popular act, for the people slew the regicides. They were as prone to idolatry as their king was. We may rest satisfied that idolatry was accompanied with great licentiousness and sensual gratifications else it never, as a mere religious system, could have had any sway in the world. FOR an explanation of the term groves, 2 Chronicles 23:3, see Clarke’s observations at the end of “2 Kings 21:26”. I have referred to the prayer attributed to Manasseh, and found in what is called the Apocrypha, just before the first book of Maccabees. It was anciently used as a form of confession in the Christian Church, and is still as such received by the Greek Church. It is as follows:— “O Lord, Almighty God of our fathers, Abraham, Isaac, and Jacob, and of their righteous seed, who hast made heaven and earth, with all the ornament thereof; who hast bound the sea by the word of thy commandment; who hast shut up the deep, and sealed it by thy terrible and glorious name; whom all men fear, and tremble before thy power; for the majesty of thy glory cannot be borne, and thine angry threatening towards sinners is insupportable; but thy merciful promise is unmeasurable and unsearchable; for thou art the most high Lord, of great compassion, long-suffering, very merciful, and repentest of the evils of men. Thou, O Lord, according to thy great goodness, hast promised repentance and forgiveness to them that have sinned against thee, and of thine infinite mercies hast appointed repentance unto sinners, that they may be saved. Thou, therefore, O Lord, that art the God of the just, has not appointed repentance to the just, as to Abraham, and Isaac, and Jacob, which have not sinned against thee; but thou hast appointed repentance unto me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied; and I am not worthy to behold and see the height of heaven for the multitude of mine iniquities. I am bowed down with many iron bands, that I cannot lift up mine head, neither have any release; for I have provoked thy wrath, and done evil before thee. I did not thy will, neither kept I thy commandments. I have set up abominations, and have multiplied offences. Now therefore I bow the knee of mine heart, beseeching thee of grace. I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities: wherefore I humbly beseech thee, forgive me, O Lord, forgive me, and destroy me not in mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me into the lower parts of the earth. For thou art the God, the God of them that repent; and in me thou wilt show all thy goodness: for thou wilt save me, that am unworthy, according to thy great mercy. Therefore I will praise thee for ever all the days of my life: for all the powers of the heavens do praise thee, and thine is the glory for ever and ever.-Amen.

The above translation, which is that in our common Bibles, might be mended; but the piece is scarcely worth the pains.

II CHRONICLES

Verses 21-25 describe the reign of Amon, but add nothing of importance to the account in 2 Kings 21:19-26, where see notes.