1, 2. Manasseh . . . did that which was evil in the sight of the
Lord--(See on
2Ki 21:1-16).
2Ch 33:11-19.
HE
IS
CARRIED UNTO
BABYLON,
WHERE
HE
HUMBLES
HIMSELF BEFORE
GOD, AND
IS
RESTORED TO
HIS
KINGDOM.
11. the captains of the host of the king of Assyria--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.
took Manasseh among the thorns--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."
bound him with fetters, and carried him to Babylon--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.
12, 13. when he was in affliction, he besought the Lord his God--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.
14. he built a wall without the city . . . on the west side of Gihon
. . . even to the entering in at the fish gate--"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].
17. the people did sacrifice still in the high places, yet unto the
Lord their God only--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.
2 Chronicles 33 Bible Commentary
Jamieson, Faussett, and Brown
2Ch 33:1-10. MANASSEH'S WICKED REIGN.
1, 2. Manasseh . . . did that which was evil in the sight of the Lord--(See on 2Ki 21:1-16).
2Ch 33:11-19. HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM.
11. the captains of the host of the king of Assyria--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.
took Manasseh among the thorns--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."
bound him with fetters, and carried him to Babylon--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.
12, 13. when he was in affliction, he besought the Lord his God--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.
14. he built a wall without the city . . . on the west side of Gihon . . . even to the entering in at the fish gate--"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].
17. the people did sacrifice still in the high places, yet unto the Lord their God only--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.
2Ch 33:20-25. HE DIES AND AMON SUCCEEDS HIM.
20, 21. Manasseh slept with his fathers . . . Amon began to reign--(See on 2Ki 21:19).