Exegetical and Hermeneutical Commentary of 2 Chronicles 33:11
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.
11. Assyria ] No Assyrian inscription at present known speaks of the captivity of Manasseh, but we have monumental evidence that there was a great insurrection against Asshur-bani-pal, the grandson of Sennacherib, in which Western Asia (and perhaps Manasseh) was involved. The restoration of Manasseh after this to his kingdom is not incredible, for Neco I. of Egypt was first put in fetters and afterwards sent back to Egypt. (Schrader, Keilinschriften und das AT., pp. 366 ff.)
among the thorns ] R.V., in chains, but better, with hooks (as R.V. mg.); cp. 2Ki 19:28 (= Isa 37:29). Assyrian kings sometimes thrust a book into the nostrils of their captives and so led them about. The practice is illustrated on many Assyrian reliefs in the British Museum. The same mistranslation (“thorn” for “hook”) occurs in Job 41:2 [40:26, Heb.], cp. R.V.
to Babylon ] Nineveh, not Babylon, was the capital of Assyria, but as Asshur-bani-pal at times resided in Babylon, there is nothing improbable in any important prisoner of his being carried thither.
Fuente: The Cambridge Bible for Schools and Colleges
11 13 (not in 2 Kin.). The Punishment of Manasseh, and his Repentance
For a discussion of the historical probabilities of this account see the Introduction, 8.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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, Sennacheribs 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 Hezekiahs treasures at Jerusalem, which he was desirous to enjoy; and withal, being assured of Manassehs 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 Manassehs kingdom; which he did with success.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. the captains of the host of theking of AssyriaThis king was Esar-haddon. After having devotedthe first years of his reign to the consolidation of his governmentat home, he turned his attention to repair the loss of the tributaryprovinces west of the Euphrates, which, on the disaster and death ofSennacherib, had taken the opportunity of shaking off the Assyrianyoke. Having overrun Palestine and removed the remnant that were leftin the kingdom of Israel, he despatched his generals, the chief ofwhom was Tartan (Isa 20:1),with a portion of his army for the reduction of Judah also. In asuccessful attack upon Jerusalem, they took multitudes of captives,and got a great prize, including the king himself, among theprisoners.
took Manasseh among thethornsThis may mean, as is commonly supposed, that he had hidhimself among a thicket of briers and brambles. We know that theHebrews sometimes took refuge from their enemies in thickets (1Sa13:6). But, instead of the Hebrew, Bacochim, “amongthe thorns”, some versions read Bechayim, “among theliving”, and so the passage would be “took him alive.”
bound him with fetters, andcarried him to BabylonThe Hebrew word rendered”fetters” denotes properly two chains of brass. Thehumiliating state in which Manasseh appeared before the Assyrianmonarch may be judged of by a picture on a tablet in the Khorsabadpalace, 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 thelower part of their tunics; the first two are bearded, and seem to beaccusers; the remaining two are nearly defaced; but behind the lastappears the eunuch, whose office it seems to be to usher into thepresence of the king those who are permitted to appear before him. Heis followed by another person of the same race as those underpunishment; his hands are manacled, and on his ankles are strongrings fastened together by a heavy bar” [Nineveh and ItsPalaces]. No name is given, and, therefore, no conclusion can bedrawn that the figure represents Manasseh. But the people appear tobe Hebrews, and this pictorial scene will enable us to imagine themanner in which the royal captive from Judah was received in thecourt of Babylon. Esar-haddon had established his residence there;for though from the many revolts that followed the death of hisfather, he succeeded at first only to the throne of Assyria, yethaving some time previous to his conquest of Judah, recoveredpossession of Babylon, this enterprising king had united under hissway the two empires of Babylon and Chaldea and transferred the seatof his government to Babylon.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
f Seder Olam Rabba, c. 24. p. 67. g Vell. Patercul. Hist. Roman. l. 2. h In voce . i Abulpharag. Hist. Dynast. Dyn. 3. p. 67. So Suidas, ib.
Fuente: John Gill’s Exposition of the Entire Bible
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.” 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. denotes the hook or ring which was drawn through the gills of large fish when taken (Job 41:2), and is synonymous with (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. are double fetters of brass, with which the feet of prisoners were bound (2Sa 3:34; Jdg 16:21; 2Ch 36:6, etc.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
11 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 offerings and thank offerings, and commanded Judah to serve the LORD God of Israel. 17 Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only. 18 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. 19 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. 20 So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.
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, v. 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, c., and concludes, Therefore I will praise thee for ever, &c.
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. xxx. 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, v. 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 (v. 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 (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Manasseh’s Conversion – 2Ch 33:11-17
Only the Chronicles account gives this incident of the reign of Manasseh. It lacks many details which arouse the curiosity of the reader, such as the circumstances which led to his capture by the Assy`ans, how lie came to be released, the time of the occurrence, etc. It seems fairly safe to conclude that the adventure occurred in the rate life of Manasseh, judging by his deeds after his release. The statement that he was taken “among the thorns” does not seem to mean that he was found in a thicket of thorn bushes. Though some have conjectured that he was on a hunting trip and was surprised by the Assyrian patrol.
The Hebrew word translated “thorns” is sometimes also rendered “thistles.” It probably means that his means of confinement was irritable as a thorn might be. Compare what is said of the Canaanite troublers of the disobedient Israelites (Jos 23:13). The New American Standard Bible reads, “and they captured Manasseh with hooks, bound him with bronze chains, and took him to Babylon.”
Another question arises as to why Manasseh was carried to Babylon rather than Nineveh, which was the chief city of the Assyrians. Of course, the Assyrians still retained control of Babylon in the time of Manasseh, but they were soon to lose it. In fact, this may supply a clue as to why Manasseh was released. He may have won his freedom by a Babylonian overthrow of the Assyrian overlords. Certainly the Lord used it to chastise Manasseh and to bring him to his senses and to his knees.
Manasseh must have suffered considerably in his captivity, though it was a great blessing to him. He realized at last what he had done and that it was God only who could deliver him. He prayed humbly and importunately to the Lord, who heard his prayer, delivered him, and allowed him to return to his throne in Jerusalem. The apocrypha contains a short book called the Prayer of Manasseh. Of course it is not inspired, and is only traditional, but reveals the probable feeling of the repentant king at the time. It is worthwhile reading for the student.
How long was Manasseh is prison? No information is given concerning that, but it would have been a period of months at the very least. The state of affairs in the kingdom during the absence of the king are unknown. The people soon discovered a drastic change in Manasseh after his restoration. He began trying to undo some of the mistakes of his past. His works included building a wall around the strategic spring of Gihon to the fish gate, greatly strengthening of the fortress Ophel. and putting trained captains over garrisons in all of Judah’s fenced cities.
The pagan idols and altars he had erected in Jerusalem and in the temple were removed and cast out of the city. The altar of the Lord was repaired and restored, peace and thank offerings were offered on it, and Judah was commanded to serve the Lord. The high places-were not removed, but the people claimed to be worshipping the Lord in the high places. Of course this was contrary to the Lord’s will.
The life of King Manasseh provides a double example for the student. His conversion is a beautiful example of the longsuffering mercy and grace of God in saving such a wicked reprobate idolator as Manasseh. He was guilty of sacrificing his son on a pagan altar, of allowing pagan prostitution in the land, probably even in the temple, and was the cause of Judah’s irrevocable destruction, fast approaching. One can thank the Lord for his conversion. On the other hand Manasseh is the example of one who wastes his life by rejecting the Lord so long. Manasseh had encouraged false worship, contributing to the damnation of souls of many of his people. Though he was saved and tried to restore worship of the Lord no heed was paid to him, and the nation hurtled on to its impending doom. One can bewail the tragedy of this. Read Psa 103:8-12 in connection.
Fuente: Garner-Howes Baptist Commentary
(11) Wherefore.And.
The captains of the host of the king of Assyria.The generals of Esarhaddon, or rather, perhaps, of Assurbanipal. The former, who reigned from 681-668 B.C. , has recorded the fact that Manasseh was his vassal. He says: And I assembled the kings of the land of Hatti, and the marge of the sea, Baal king of Tyre, Me-na-si-e (or Mi-in-si-e) king of Ya-u-di (i.e., Judah), Qa-us-gabri, king of Edom, &c. Altogether, twenty-two kings of the land of Hatti [Syria], the coast of the sea, and the middle of the sea, all of them, I caused to hasten, &c. Assurbanipal has left a list which is identical with that of Esarhaddon, except that it gives different names for the kings of Arvad and Ammon. It thus appears that Manasseh paid tribute to him as well as to his father. Schrader (K.A.T., p. 367, seq.) thinks that Manasseh was at least suspected of being implicated along with the other princes of Phoenicia-Palestine in the revolt of Assurbanipars brother Samar-sum-ukin (circ. 648-647 B.C. ) in which Elam, Gutium, and Mero also participated; and that he was carried to Babylon, to clear himself of suspicion, and to give assurances of his fidelity to the great king.
Which took Manasseh among the thorns.And they took Manasseh prisoner with the hooks (ba-hhm). The hooks might be such as the Assyrian kings were wont to pass through the nostrils and lips of their more distinguished prisoners. Comp. Isa. 37:29, I will put my hook in thy nose, and my bridle in thy lips; and comp. Amo. 4:2, He will take you away with hooks, and your posterity with fish-hooks. Comp. also Job. 41:2, Canst thou bore his jaw with a hook? [The LXX., Vulg., Targ. render the word chains. Syriac confuses the word with chayym, life, and renders took Manasseh in his life.] Perhaps, however, the meaning is, and they took Manasseh prisoner at Hohim. There is no reason why Hohim should not be a local name, as well as Coz (1Ch. 4:8).
And bound him with fetters.With the double chain of bronze, as the Philistines bound Samson (Jdg. 16:21). So Sennacherib relates: Suzubu king of Babylon, in the battle alive their hands took him; in fetters of bronze they put him, and to my presence brought him. In the great gate in the midst of the city of Nineveh I bound him fast. This happened in 695 B.C., only a few years before the similar captivity of Manasseh.
And carried him.Caused him to go, or led him away.
To Babylon.Where Assurbanipal was holding his court at the time, as he appears to have done after achieving the overthrow of his brother the rebellious viceroy, and assuming the title of king of Babylon himself.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
MANASSEHS CAPTIVITY AND REPENTANCEHIS RESTORATION AND REFORMS (2Ch. 33:11-17).
This section is peculiar to the Chronicle, and none has excited more scepticism among modern critics. The progress of cuneiform research, however, has proved the perfect possibility of the facts most disputed, viz., the captivity and subsequent restoration of Manasseh.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 2Ki 19:28, note.
Bound him with fetters Hebrew, with double brass. See note on Jdg 16:21. It was this bitter treatment that speedily led the captive king to humble himself before God, and repent of his sins.
Fuente: Whedon’s Commentary on the Old and New Testaments
Manasseh’s Punishment and Repentance
v. 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, v. 12. And when he was in affliction, v. 13. and prayed unto Him, v. 14. Now, after this he built a wall without the City of David, v. 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, v. 16. And he repaired the altar of the Lord, v. 17. Nevertheless, the people did sacrifice still in the high places, v. 18. Now, the rest of the acts of Manasseh and his prayer unto his God, v. 19. His prayer also, and how God was intreated of him, and all his sins, and his trespass, and the places wherein he built high places, and set up groves,
Fuente: The Popular Commentary on the Bible by Kretzmann
The most remarkable circumstance here related is, that the change wrought upon Manasseh is not so much as mentioned in the parallel history in Kings. It hath afforded great comfort, and no doubt encouragement, to many a sinner. And therefore probably the Holy Ghost thought proper to have it recorded. Reader! let you and I make this use of it, and behold in it what grace can do; what mercy there is in God; what efficacy in the blood and righteousness of Jesus; and what power in the work of God the Holy Ghost. Here, surely, that sweet scripture was fully proved, where sin abounded grace did much more abound. Rom 5:20 . And however high and aggravated the transgressions of our nature are, almighty grace will yet as infinitely transcend our offences as the heavens are higher than the earth.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 33:11 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.
Ver. 11. Wherefore the Lord brought upon them. ] Manasseh, though son to good Hezekiah, and one of our Saviour’s progenitors, was not spared; and shall other such sinners go unpunished? Never think it.
Of the king of Assyria.
Which took Manasseh among the thorns.
a Hom. i. in Matt,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
captains = princes. See note on “Gezer”, 1Ki 9:15-17.
the king of Assyria. Esar-haddon.
among the thorns = with hooks, or rings. A monument has been found showing this king Esar-haddon leading two captives with hooks or rings through their lips. And in an inscription he says: “I transported (from Syria) 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, Manasseh king of Judah”.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ch 33:11-13
2Ch 33:11-13
THE CAPTIVITY OF MANASSEH IN BABYLON BY ASSYRIAN KINGS
“Wherefore Jehovah brought upon them the captains of the host of the king of Assyria, who took Manasseh in chains, and bound him with fetters, and carried him to Babylon. And when he was in distress he besought Jehovah his God, and humbled himself greatly before the God of his fathers. And he prayed unto him; and he was entreated of him, and heard his supplication, and brought him again to Jerusalem, unto his kingdom. Then Manasseh knew that Jehovah he was God.”
This, of course, is information found nowhere else in the Bible; and it was once common among critics to reject this episode as unhistorical. Fortunately, wiser scholars now accept what is recorded here as authentic history. The Chronicler does not give us the date in Manasseh’s reign when this happened; but Ellison placed the event very late in Manasseh’s reign. “This explains why Manasseh’s repentance and reformation (2Ch 33:12-17) are not mentioned in Kings, and why they left no lasting impression.” This also explains why the altars of the host of heaven were apparently not removed by Manasseh. He was a vassal of Assyria and would have been afraid to remove them. Such subservience of Manasseh to the Assyrian overlords has been proved by the Babylonian inscriptions.
In the light of all the facts, there is no reason whatever to doubt a single word of what is recorded here. Jacob M. Myers also found nothing at all improbable about what is written here. “It may be taken for granted that vassal kings were allowed to return to their countries after being put under the threat of divine retribution with its terrible consequences.”
J Barton Payne in Wycliffe Bible Commentary also dated this period of Manasseh’s conversion during the last six years of his reign. “It was perhaps in 648 B.C., when Ashurbanipal overcame a four-year revolt led by his brother in Babylon. Egypt took that opportunity to throw off the Assyrian yoke, and Manasseh might have attempted the same thing with less success. It was in that affliction that Manasseh humbled himself. God sometimes has to drive men to their conversion.”
E.M. Zerr:
2Ch 33:11. This should not be confused with any of the national captivities. It was a special judgment upon Manasseh by which he was temporarily dethroned and taken off to Assyria. I shall quote from the history of Josephus on this event; Antiquities, book 10, chapter 3. “And when they perservered in the same course of life, God raised up war against them from the king of Babylon and Chaldea [that territory was then in control of the Assyrians], who sent an army against Judea, and laid waste the country; and caught king Manasseh by treachery, and ordered him to be brought to him, and had him under his power to inflict what punishment he pleased upon him.”
2Ch 33:12-13. The punishment brought Manasseh to repentance and prayer. God is ever compassionate toward those who become truly penitent, and he heard the prayer of this humiliated monarch and caused him to be released. In the same place in Josephus the history is continued as follows: “But then it was that Manasseh perceived what a miserable condition he as in, and esteeming himself the cause of all, he besought God to render his enemy human and merciful to him. Accordingly, God heard his prayer, and granted him what he prayed for. So Manasseh was released by the king of Babylon, and escaped the danger he was in.”
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Jdg 16:21 – bound him 2Ki 14:9 – The thistle 2Ki 14:13 – took Amaziah 2Ki 17:24 – Babylon 2Ki 20:18 – thy sons 2Ki 24:2 – the Lord 2Ki 25:7 – bound him 1Ch 5:26 – stirred up 1Ch 9:1 – carried 2Ch 6:38 – pray toward 2Ch 15:6 – God 2Ch 21:16 – the Lord 2Ch 25:23 – took Amaziah 2Ch 28:5 – delivered him 2Ch 33:19 – his prayer also 2Ch 34:21 – that are left 2Ch 36:17 – he brought Ezr 6:22 – the king Job 5:5 – the thorns Job 12:18 – General Job 36:9 – he Psa 31:22 – nevertheless Psa 102:20 – to loose Psa 116:16 – thou hast Pro 5:12 – and my Isa 3:8 – Jerusalem Isa 7:17 – bring upon Isa 7:19 – in the holes Isa 23:13 – the Assyrian Isa 28:22 – lest Isa 39:7 – of thy sons Jer 4:29 – they shall go Jer 39:5 – Chaldeans’ Jer 50:17 – first Jer 52:9 – they took Lam 3:55 – General Eze 17:20 – I will spread Dan 4:37 – those that walk Jon 2:1 – prayed Mic 4:10 – shalt thou Mic 5:6 – the Assyrian Zep 3:7 – howsoever Luk 15:14 – arose 1Ti 2:8 – pray
Fuente: The Treasury of Scripture Knowledge
2Ch 33:11. 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 Hezekiahs treasures at Jerusalem, and being assured of Manassehs 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 Manassehs 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 , bachochim, may be rendered, with hooks, metaphorically speaking; or, in his forts, that is, in one of them.