2 Chronicles 33 Commentary

“And he 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 before all the tribes of Israel, will I put my name for ever:”

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

“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.”

Seduced. Using the arts of seduction, as well as open force. Hebrew, “Manasses made Juda….err,” 4 Kings 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, chap. xxix. 36. (Haydock)

“And the LORD spake to Manasseh, and to his people: but they would not hearken.”

Spoke, by his prophets, 4 Kings.

“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. of the king: Heb. which were the king's fetters: or, chains”

Captains; probably Tharthan. ([Salien?], 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 Kings xx. 10., &c., and Isaias xxii.) — And carried. Hebrew, “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 Kings xiii. 6. (Calmet) — Chains. Vatable says, “two.” (Menochius)

“And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers,”

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 thou shalt call upon me in tribulation, and shalt be converted, I will hear thee graciously; as it is written in Deuteronomy, (see chap. iv. 29.; Haydock) and his prayer was thus heard by the Lord, and he was delivered and brought back to his kingdom, like Habacuc.” (St. Jerome, Trad.) — The author of the imperfect work on St. Matthew, (among the works of St. Chrysostom, hom. 1.; Haydock) 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. (Calmet) — Prayed, a proof of the efficacy of sincere repentance. (Worthington)

“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. Ophel: or, the tower”

Without, including what is styled the second city; (4 Kings 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. (Calmet) — Fish-gate….to Ophel, from the north-eastern corner, to the place opposite to the eastern gate of the temple, chap. xxvii. 3. (Menochius) — The fish-gate led towards Joppe, whence the city was supplied with fish. (St. Jerome, Trad.) — It was also called David’s gate, because it stood near his city. By it, the Chaldeans afterwards rushed in, Sophonias i. 10. (Tirinus)

“And he repaired the altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.”

And praise. Protestants, “thanks-offerings.” Septuagint, “a victim of salvation and praise.” (Haydock) — The sacrifice might be accompanied with canticles, Psalm xxvi. 6., &c. (Calmet)

“Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.”

God. Hebrew adds, “only,” and not to idols. (Haydock) — 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. (Calmet) — He could not prevail upon them to destroy the high places. (Menochius)

“Now the rest of the acts of Manasseh, and his 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.”

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. (Worthington) — 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 Kings xxiii. 19. (Haydock)

“His prayer also, and how God was intreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers . the seers: or, Hosai”

Contempt. Hebrew, “prevarication.” Septuagint, “apostacy.” (Menochius) — Chozai means “seers.” (Septuagint) (Protestants) (Haydock) — But it more probably signifies some particular prophet, (Calmet) Isaias, (St. Jerome, Trad.) “Hanan,” (Syriac) or “Saphan.” (Arabic version) (Calmet) — This work, less than the book of the kings of Israel, is now lost. (Menochius)

“So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.”

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

“But he did that which was evil in the sight of the LORD, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them;”

Made, though he had afterwards destroyed them. Amon endeavoured to restore their worship, (Calmet) adoring the same idols, and making other statues in their honour. (Du Hamel)

“And humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more. trespassed more and more: Heb. multiplied trespass”

Sins, inasmuch as he died in his guilt. Protestants, “but Amon trespassed more and more,” (Haydock) following the former bad example of Manasses, Jeremias xv. (Du Hamel)

“But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.”

Them. Hebrew, “all that had conspired against king Amon.” (Haydock)