TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
Therefore ADONAI brought against them the commanders of the king of Ashur's army. They took M'nasheh captive with hooks, bound him in chains and carried him off to Bavel.
Berean Standard Bible
So the LORD brought against them the military commanders of the king of Assyria, who captured Manasseh, put a hook in his nose, bound him with bronze shackles, and took him to Babylon.
American Standard Version
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.
World English Bible Messianic
Therefore the LORD brought on them the captains of the army of the king of Assyria, who took Manasseh in chains, and bound him with fetters, and carried him to Babylon.
Geneva Bible (1599)
Wherefore the Lord brought vpon them the captaines of the hoste of the King of Asshur, which tooke Manasseh and put him in fetters, and bound him in chaines, and caryed him to Babel.
Young's Literal Translation
and Jehovah bringeth in against them the heads of the host that the king of Asshur hath, and they capture Manasseh among the thickets, and bind him with brazen fetters, and cause him to go to Babylon.
In the KJVVerse 11,920 of 31,102
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Commentary on 2 Chronicles 33 verses 11–20
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, Ch2 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, Kg2 20:17, Kg2 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 (Ch2 33:12, Ch2 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 Ti1 1:16; Isa 1:18.
IV. The fruits meet for repentance which he brought forth after his return to his own land, Ch2 33:15, Ch2 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, Ch2 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 (Ch2 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, Ch2 33:18, Ch2 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 (Ch2 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 (Ch2 33:10, Ch2 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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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Gregory of NazianzusAD 390
ON THE HOLY LIGHTS, ORATION 39.17
I know of a fifth baptism also, which is that of tears and takes much more work. It is received by one who washes his bed every night and his couch with tears; whose bruises sting through his wickedness; and who goes about mourning and is of a sad disposition. It is received by one who imitates the repentance of Manasseh and the humiliation of the Ninevites upon whom God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 22.6
What sort of comfort, to be every day looking for punishment and vengeance? No, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance. Since if the mere delay of vengeance seems to you a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press on us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasseh had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance and consideration.
John ChrysostomAD 407
LETTER TO THE FALLEN THEODORE 1.6
Manasseh, having exceeded all in fury and tyranny, and having subverted the legal form of worship, and shut up the temple and caused the deceit of idolatry to flourish and having become more ungodly than all who were before him, when he afterwards repented was ranked among the friends of God. Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all that he afterwards obtained; but as it was, looking to the boundlessness of God’s tender mercy instead of the enormity of his transgressions, and having broken in two the bonds of the devil, he rose up and contended with him and finished the good course.
JeromeAD 420
LETTER 77.4
O happy penitence which has drawn down upon itself the eyes of God, and which has by confessing its error changed the sentence of God’s anger! The same conduct is in the Chronicles attributed to Manasseh, and in the book of the prophet Jonah to Nineveh, and in the gospel to the publican. The first of these not only was allowed to obtain forgiveness but also recovered his kingdom, the second broke the force of God’s impending wrath, while the third, striking his breast with his hands, “would not lift up so much as his eyes to heaven.” Yet for all that the publican with his humble confession of his faults went back justified far more than the Pharisee with his arrogant boasting of his virtues.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse from 2 Chronicles records the dramatic and humiliating divine judgment upon King Manasseh of Judah, detailing how the LORD, through the agency of the Assyrian military, captured him "among the thorns," bound him with "fetters," and deported him to "Babylon." It marks the nadir of Manasseh's exceptionally wicked reign, serving as a powerful demonstration of God's sovereignty over nations and His unwavering commitment to discipline His people for their persistent sin, setting the stage for his subsequent, profound repentance and the display of divine mercy.
CONTEXT
Literary Context: This verse is situated within the broader narrative of King Manasseh's exceptionally long and notoriously wicked reign, specifically following a detailed account of his egregious idolatry and abominable practices in Jerusalem and throughout Judah, as described in 2 Chronicles 33:1-9. Manasseh, despite being the son of the righteous King Hezekiah, systematically undid his father's reforms, rebuilding high places, erecting altars to Baal, worshipping celestial bodies, practicing child sacrifice, and even placing a carved image of an idol in the very temple of the LORD. The preceding verses emphasize the Lord's repeated warnings to Manasseh and Judah, which they stubbornly ignored, leading directly to the punitive action described in 2 Chronicles 33:10. Thus, 2 Chronicles 33:11 serves as the direct, divinely orchestrated consequence of Manasseh's unrepentant rebellion, a judgment executed through an earthly power. The subsequent verses, 2 Chronicles 33:12-13, then pivot dramatically to describe Manasseh's profound repentance during his captivity and the Lord's gracious response, highlighting the redemptive purpose behind the severe discipline.
Historical & Cultural Context: The Assyrian Empire was the dominant geopolitical force in the Near East during Manasseh's reign (697-642 BC). Known for its formidable military prowess and brutal tactics, Assyria frequently employed mass deportation as a policy to suppress rebellion, dismantle national identities, and integrate conquered territories into its vast empire. While Judah was often a vassal state to Assyria during this period, paying tribute to avoid direct military intervention, Manasseh's capture suggests either a specific act of rebellion, a failure to pay tribute, or a broader Assyrian campaign that swept through Judah, perhaps under Esarhaddon or Ashurbanipal. Babylon, though later to become the dominant imperial power, was at this time an important administrative and military center within the Assyrian Empire, often a place where rebellious kings or prominent captives were brought for interrogation, punishment, or public display. The act of binding a king with "fetters" and carrying him away was a common, highly symbolic practice of humiliation and control by conquering empires, designed to strip the monarch of all dignity, power, and authority. This historical backdrop underscores the severity of Manasseh's downfall and the tangible reality of God's use of even pagan empires to execute His sovereign will.
Key Themes: This verse powerfully illustrates several enduring theological themes central to the Chronicler's message. Firstly, it highlights Divine Judgment and Discipline, demonstrating unequivocally that God holds even the most powerful rulers accountable for their actions, especially when they lead His covenant people into apostasy. Manasseh's capture is presented as a direct, divinely orchestrated consequence of his prolonged and egregious sin, serving as a stark reminder of God's unyielding justice and His commitment to His covenant. Secondly, it underscores the Consequences of Persistent Sin, showing that despite God's patience and repeated warnings, unrepentant rebellion inevitably leads to severe repercussions. Manasseh's decades of idolatry culminated in this public humiliation and loss of freedom, fulfilling the warnings found throughout the Deuteronomic covenant (e.g., Deuteronomy 28:15-68). Thirdly, the verse powerfully affirms God's Sovereignty Over Nations. Even the formidable Assyrian Empire and its military commanders are depicted as mere instruments in the hands of the LORD, fulfilling His purposes to discipline His chosen people. This reveals that God is not limited by human power or political circumstances but orchestrates global events to accomplish His will, as also seen in passages like Isaiah 10:5-7. Finally, though not explicit in this verse alone, it sets the stage for the crucial theme of Humiliation as a Pathway to Repentance and Restoration, as the subsequent verses (2 Chronicles 33:12-13) reveal that this severe discipline was the very catalyst for Manasseh's profound transformation and God's subsequent gracious response.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Chronicles 33:11 is rich with literary devices that amplify its theological message and emotional impact. Divine Sovereignty is paramount, as the text explicitly states "the LORD brought upon them," portraying God as the ultimate orchestrator of events, using the formidable Assyrian army as His direct instrument of judgment. This underscores His absolute control over human history, political powers, and the destinies of nations. There is profound Irony in the capture of Manasseh: a king who wielded immense power, led his nation into deep idolatry, and defied the Almighty is reduced to hiding "among the thorns" and being bound with "fetters," a stark reversal of his royal authority and dignity. The phrase "among the thorns" functions as potent Symbolism, representing not only a literal hiding place but also the degraded, entangled, and vulnerable state into which his wickedness had brought him, a reflection of his spiritual entanglement. Similarly, the "fetters" are powerfully Symbolic of the spiritual bondage of sin and the loss of true freedom that inevitably results from rebellion against God. The journey to "Babylon" also carries significant Symbolic weight, foreshadowing the future exile of Judah and representing a place of judgment, foreign domination, and profound separation from the promised land and the presence of God. The entire scene is a powerful Juxtaposition of Manasseh's former power and his abject humiliation, designed to highlight the severe and inevitable consequences of defying God.
THEOLOGICAL AND THEMATIC CONNECTIONS
The capture and humiliation of King Manasseh in 2 Chronicles 33:11 serve as a stark reminder of God's unwavering justice and His sovereign control over human affairs. It demonstrates that no one, regardless of their earthly power or position, is exempt from divine accountability, especially when they lead His people into apostasy. Manasseh's suffering was not random misfortune but a direct, divinely orchestrated consequence of his persistent and egregious sin. This event underscores the principle that God's patience has limits, and His discipline, though painful and humiliating, is often a severe but ultimately gracious means to bring about repentance and restoration, as evidenced by Manasseh's subsequent transformation. It powerfully illustrates that God uses even wicked nations and their brutal tactics as instruments in His hands to fulfill His righteous purposes, ensuring that His will ultimately prevails over all human rebellion and disobedience.
REFLECTION AND APPLICATION
The dramatic account of Manasseh's capture and humiliation in 2 Chronicles 33:11 offers profound lessons for contemporary believers, serving as a powerful and enduring reminder that our actions, especially those that defy God's commands and potentially lead others astray, have real and often severe consequences. Just as God used the Assyrians to discipline Manasseh, He may permit or orchestrate difficult circumstances in our lives—what might feel like being "taken among the thorns" or "bound with fetters"—to get our attention, humble us, and call us to a deeper repentance. These moments of crisis, though painful, are often God's gracious invitations to turn back to Him, to acknowledge our sin, and to seek His mercy. This verse challenges us to examine our own lives: are there areas of persistent rebellion, unconfessed sin, or subtle idolatry that need to be addressed? Are we willing to embrace God's discipline, trusting that even in our lowest moments, His ultimate desire is for our restoration, spiritual flourishing, and a deeper walk with Him? True repentance often begins in the crucible of humility and brokenness.
Questions for Reflection
FAQ
Was Manasseh's capture a unique event, or did other kings face similar fates?
Answer: While Manasseh's specific capture "among the thorns" and deportation to Babylon (which was an important administrative center within the Assyrian Empire at the time) is unique in its detailed description for a king of Judah, the general experience of being conquered, humiliated, and deported by the Assyrians was a common fate for many rulers and populations in the ancient Near East during their period of dominance (roughly 9th-7th centuries BC). The Assyrians were notorious for their formidable military might and brutal treatment of rebellious kings, often parading them in chains, subjecting them to public humiliation, or executing them. This event for Manasseh was not an anomaly in the broader historical context of Assyrian imperial policy, but it was a singular and divinely orchestrated judgment upon a king of Judah, serving as a powerful fulfillment of God's warnings against idolatry and rebellion, as seen in passages detailing Israel's downfall in 2 Kings 17:7-18.
Why did the LORD use the Assyrians, a pagan nation, to punish His own people?
Answer: The Bible frequently portrays God using pagan nations as instruments of His judgment and discipline upon His covenant people when they turn away from Him and persist in sin. This demonstrates God's absolute sovereignty over all nations and His ability to use any means necessary to accomplish His righteous will. In this case, Assyria, known for its military might and harsh policies, was God's "rod" (as described in Isaiah 10:5) to humble Manasseh and Judah. This practice highlights that God is not confined to working only through righteous individuals or nations; He is the sovereign Lord of history, orchestrating events even through those who do not acknowledge Him, to bring about His righteous purposes, whether for judgment, discipline, or ultimately, redemption. This theme is also evident in God's later use of the Babylonian Empire against Judah, as prophesied in Jeremiah 25:9.
CHRIST-CENTERED FULFILLMENT
The dramatic story of Manasseh's profound sin, his humiliating capture, and subsequent repentance, though only hinted at in 2 Chronicles 33:11 and fully revealed in the following verses, powerfully foreshadows the ultimate work of Christ. Manasseh's "fetters" and his being "carried to Babylon" symbolize humanity's universal spiritual bondage to sin and our "exile" from God's presence due to our rebellion against His holy commands. Just as Manasseh's capture and humiliation were a necessary, divinely orchestrated step towards his repentance and restoration, so too does humanity's recognition of its utter helplessness and bondage to sin (Romans 3:23) drive us to seek deliverance. Christ, however, is the one who bears the ultimate judgment for sin, not by being bound in chains for His own wickedness, but by willingly submitting to the profound humiliation of the cross, becoming a "curse for us" (Galatians 3:13) to set us free from the spiritual fetters of sin and death (John 8:36). His journey to the cross, a place of ultimate humiliation and suffering, was not a consequence of His sin but a redemptive act that enables our reconciliation with God, bringing us out of spiritual "Babylon"—the domain of darkness—and into His glorious kingdom of light (Colossians 1:13-14). Manasseh's eventual restoration, a testament to God's boundless grace, finds its perfect and complete fulfillment in the new life and eternal salvation offered to all who repent and believe in Jesus Christ, the Lamb of God who takes away the sin of the world (John 1:29).