TRV
Translation
King James Version
Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.
Complete Jewish Bible
However, the people continued sacrificing on the high places, although only to ADONAI their God.
Berean Standard Bible
Nevertheless, the people still sacrificed at the high places, but only to the LORD their God.
American Standard Version
Nevertheless the people sacrificed still in the high places, but only unto Jehovah their God.
World English Bible Messianic
Nevertheless the people sacrificed still in the high places, but only to the LORD their God.
Geneva Bible (1599)
Neuerthelesse the people did sacrifice stil in the hie places, but vnto the Lord their God.
Young's Literal Translation
but still the people are sacrificing in high places, only--to Jehovah their God.
In the KJVVerse 11,926 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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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.
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
Following King Manasseh's profound repentance and initial reforms, 2 Chronicles 33:17 presents a complex and somewhat paradoxical spiritual reality within Judah: while the people had ceased overt idolatry and now directed their sacrifices solely to the LORD, they stubbornly persisted in offering these sacrifices at the "high places." This verse highlights the enduring challenge of fully eradicating ingrained, unauthorized religious practices, even when the object of worship has been rightly re-centered on the one true God. It reveals a form of partial obedience, where the intention was good, but the method and location of worship remained contrary to divine command, underscoring the difficulty of achieving comprehensive spiritual purity after generations of compromise.
CONTEXT
Literary Context: This verse immediately follows the dramatic and transformative account of King Manasseh's personal repentance and initial efforts at reform. Chapters 2 Chronicles 33:1-9 detail his unprecedented wickedness, which included rebuilding pagan high places, practicing child sacrifice, and leading Judah into deeper apostasy than the nations God had dispossessed. After his capture by the Assyrians and subsequent humiliation, 2 Chronicles 33:12-13 describe his profound repentance and God's gracious restoration. Upon his return to Jerusalem, Manasseh actively sought to undo his past evils, removing foreign gods and altars, and repairing the altar of the LORD (2 Chronicles 33:15-16). Verse 17 then provides a crucial, somewhat sobering, addendum to these reforms, indicating that while the king had made significant strides in cleansing the land of overt idolatry, the popular religious practice still retained a problematic element. This sets the stage for the more thorough and sweeping reforms initiated by his grandson, King Josiah, as detailed in 2 Chronicles 34, who would finally eradicate the high places.
Historical & Cultural Context: The "high places" (Hebrew: bâmôt) were elevated sites, often hilltops or artificial mounds, where altars were erected for worship. Historically, some of these sites might have been used for legitimate worship of Yahweh in earlier periods (e.g., 1 Samuel 9:12-14), but many had become deeply associated with Canaanite fertility cults and idolatrous practices. God's law, particularly in Deuteronomy 12:2-7, explicitly commanded the centralization of worship at a single, divinely chosen location (Jerusalem and its Temple) and the destruction of all high places, regardless of who was worshipped there. This command aimed to prevent syncretism, protect the purity of Israel's worship, and distinguish them from the surrounding pagan nations. Manasseh's reign had seen a resurgence of these forbidden practices, and despite his personal repentance and efforts to cleanse the Temple, the deep-seated cultural and religious habits of the populace proved resistant to full eradication, illustrating the pervasive influence of paganism on Israelite society.
Key Themes: The verse powerfully illustrates the theme of partial obedience, where devotion is directed to the right God, but through unapproved means or locations. It highlights the persistent challenge of syncretism, the blending of true worship with forbidden practices, even if the intent is to worship Yahweh. The continued use of high places, despite Manasseh's reforms, underscores the difficulty of genuine, widespread spiritual reform and the inertia of popular religious custom. This serves as a stark reminder that true covenant faithfulness requires not only the right object of worship but also adherence to God's prescribed methods and locations, emphasizing the importance of holiness and separation in the life of God's people. It also foreshadows the ongoing struggle for spiritual purity that would plague Judah until its eventual exile, demonstrating that surface-level changes are insufficient for deep spiritual renewal.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Chronicles 33:17 is Paradox or Irony. The verse presents a seemingly contradictory situation: the people are worshipping "the LORD their God only," which is commendable and indicative of a return to monotheism, yet they are doing so "in the high places," which were explicitly forbidden by God's law and deeply associated with idolatry. This creates a tension that highlights the incomplete nature of Judah's spiritual reform and the subtle dangers of syncretism. There is also a subtle Contrast between Manasseh's personal, radical repentance and comprehensive efforts to cleanse the Temple and Jerusalem, and the lingering, less complete obedience of the general populace. This contrast underscores the challenge of societal transformation versus individual conversion, demonstrating that even a king's profound change may not immediately translate into widespread, thorough spiritual purity among his people.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 33:17 offers a profound theological insight into the nature of true worship and obedience. It teaches that genuine faithfulness to God requires not only the right object of worship but also adherence to His revealed will regarding the manner and place of worship. The people's continued use of high places, even for Yahweh, demonstrates a form of partial obedience—a dangerous compromise that dilutes the purity of devotion and risks syncretism. God desires wholehearted, unreserved obedience, not merely a redirection of existing, unauthorized practices. This serves as a timeless warning against spiritual complacency and the temptation to blend divine truth with human traditions or cultural norms that fall short of God's perfect standard. It underscores that God's commands are not arbitrary but are given for the protection and flourishing of His covenant people.
REFLECTION AND APPLICATION
This verse serves as a powerful mirror for believers today, challenging us to examine the depth and purity of our own worship and obedience. While we may sincerely direct our hearts to God, are there "high places" in our lives—ingrained habits, cultural compromises, or traditional practices—that, though perhaps well-intentioned, are not fully aligned with God's revealed will or the spirit of His commands? True worship is not merely about who we worship, but how we worship, and the complete consecration of our lives to Him. This passage calls us to a rigorous self-examination, urging us to dismantle any remaining "high places" of partial obedience or spiritual syncretism, ensuring that our devotion is wholehearted, pure, and fully submitted to the Lordship of Christ. It reminds us that God desires not just our devotion, but our complete transformation, impacting every area of our lives and practices, leading to a life that truly honors Him in every aspect.
Questions for Reflection
FAQ
Why were "high places" forbidden if the people were sacrificing to the LORD?
Answer: The "high places" were forbidden primarily because God commanded a centralized place of worship in Jerusalem, the Temple. This command, found especially in Deuteronomy 12, was designed to prevent syncretism and maintain the purity and unity of Israel's worship. Prior to the Temple, some high places might have been legitimate, but over time, they became deeply associated with Canaanite idolatry, fertility cults, and pagan rituals. Even when used to worship Yahweh, they often incorporated elements of pagan practice, diluted the unique identity of Israel's faith, and fostered a decentralized, less accountable form of worship that was prone to corruption. God desired a singular, pure expression of worship that set His people apart as a holy nation, distinct from the surrounding pagan cultures.
CHRIST-CENTERED FULFILLMENT
2 Chronicles 33:17, with its depiction of partial obedience and lingering "high places," finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament's emphasis on a specific place of worship, whether the Tabernacle or the Temple in Jerusalem, foreshadowed the coming of one who would embody God's presence and become the true locus of worship. Jesus declared in John 4:21-24 that the time was coming, and indeed had come, when true worshippers would worship the Father "in spirit and truth," rather than on a specific mountain or in Jerusalem. He himself is the ultimate "high place," the perfect sacrifice, and the true Temple (John 2:19-21). Through His atoning work, the need for physical altars and specific locations for sacrifice was abolished, as He offered the one perfect sacrifice for all time (Hebrews 9:11-14). Thus, the struggle of Judah to fully abandon the high places is resolved in Christ, who invites all believers, regardless of their physical location, to draw near to God through Him, in true spiritual worship that is uncompromised and fully consecrated. He enables us to worship God not just "only" Him, but also "only" through the means He has provided, which is Himself, ensuring that our worship is both pure in object and perfect in its offering through Him.