2 Kings 21:1

Translation
King James Version
¶ Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah.
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KJV (with Strong's)
Manasseh H4519 was twelve H8147 H6240 years H8141 old H1121 when he began to reign H4427, and reigned H4427 fifty H2572 and five H2568 years H8141 in Jerusalem H3389. And his mother's H517 name H8034 was Hephzibah H2657.
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Complete Jewish Bible
M'nasheh was twelve years old when he began his reign, and he ruled for fifty-five years in Yerushalayim. His mother's name was Heftzibah.
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Berean Standard Bible
Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. His mother’s name was Hephzibah.
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American Standard Version
Manasseh was twelve years old when he began to reign; and he reigned five and fifty years in Jerusalem: and his mother’s name was Hephzibah.
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World English Bible Messianic
Manasseh was twelve years old when he began to reign; and he reigned fifty-five years in Jerusalem: and his mother’s name was Hephzibah.
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Geneva Bible (1599)
Manasseh was twelue yeere olde when he began to reigne, and reigned fiftie and fiue yeere in Ierusalem: his mothers name also was Hephzi-bah.
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Young's Literal Translation
A son of twelve years is Manasseh in his reigning, and fifty and five years he hath reigned in Jerusalem, and the name of his mother is Hephzi-Bah;
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See also
Isaiah 62:42 Chronicles 32:332 Chronicles 33:91 Chronicles 3:13Proverbs 5:19Matthew 1:102 Kings 20:21
In the KJVVerse 10,121 of 31,102

Study This Verse

SUMMARY

Manasseh, the son of the revered King Hezekiah, ascended to the throne of Judah at the remarkably young age of twelve, embarking on an exceptionally long reign of fifty-five years in Jerusalem. This introductory verse, also naming his mother, Hephzibah, serves as a pivotal narrative hinge, marking a profound and tragic transition from his father's righteous legacy to a period of unprecedented spiritual apostasy and idolatry that would ultimately contribute significantly to the nation's eventual downfall.

CONTEXT

  • Literary Context: This verse serves as an abrupt and jarring transition from the preceding narrative of King Hezekiah, whose reign is celebrated for its devotion to Yahweh, his miraculous recovery from illness, and Jerusalem's divine deliverance from the Assyrian siege, as detailed in 2 Kings 18-20. The formulaic introduction of Manasseh, specifying his age at ascension, the duration of his rule, and his mother's name, is standard for Judean kings. However, its placement immediately after Hezekiah's account creates a profound narrative juxtaposition, implicitly foreshadowing the stark contrast in their spiritual orientations. The subsequent verses in 2 Kings 21:2-9 quickly unveil the depth of Manasseh's wickedness, establishing him as the antithesis of his father and setting the stage for the severe divine judgment that would inexorably befall Judah.
  • Historical & Cultural Context: Manasseh's reign (c. 697/696–642 BCE) occurred during the zenith of Assyrian imperial power. Judah, like other smaller kingdoms in the Levant, functioned as a vassal state to the formidable Assyrian Empire. This geopolitical reality significantly influenced religious practices, as vassal states were often compelled or inclined to adopt or tolerate the cults of their overlords, or simply to avoid offending them. Manasseh's embrace of foreign deities and practices, therefore, can be seen, in part, as a pragmatic political alignment or a desperate attempt to secure favor. The consistent mention of the queen mother's name (e.g., Hephzibah) in the introduction of Judean kings, a practice absent for Israelite kings, highlights her significant role and influence within the Davidic royal court, often serving as a regent or key advisor, particularly when a king ascended at a young age. Manasseh's fifty-five-year reign was the longest of any monarch in the history of both Israel and Judah, granting him an unparalleled opportunity to deeply entrench his policies, both political and religious, with devastating long-term consequences for the nation's spiritual integrity.
  • Key Themes: This concise introductory verse, despite its brevity, introduces several critical themes that resonate throughout the book of Kings and beyond. Firstly, it underscores the theme of royal succession and the transfer of power, a recurring motif that shapes the narrative flow of the monarchical period. Secondly, it immediately establishes a profound contrast in leadership between the righteous King Hezekiah and his profoundly wicked son, Manasseh. This contrast highlights the immense spiritual responsibility of the king and the direct impact of his choices on the nation's covenant faithfulness and well-being. Despite being raised in a godly environment, Manasseh chose a path of intense idolatry and sin, as vividly detailed in 2 Kings 21:2-9. Thirdly, the extraordinary length of Manasseh's reign (fifty-five years) foreshadows the deep and lasting impact of his corrupt rule, which would ultimately lead to divine judgment and the eventual Babylonian exile of Judah. This consequence is explicitly linked to his sins in passages such as 2 Kings 24:3-4 and Jeremiah 15:4, emphasizing the cumulative effect of unfaithfulness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Manasseh (Hebrew, Mᵉnashsheh', H4519): Derived from the root meaning "to forget," this name signifies "causing to forget" or "one who forgets." It echoes the name of Joseph's firstborn son in Genesis 41:51, where Joseph declares, "God has made me forget all my toil and all my father's house." While the biblical text does not explicitly draw a connection between King Manasseh's character and his name's meaning, it presents a poignant irony. Joseph's Manasseh forgot his past suffering through God's blessing, but King Manasseh tragically seemed to forget the righteous legacy of his father Hezekiah and the covenant obligations to Yahweh, leading Judah into profound spiritual amnesia and apostasy.
  • Hephzibah (Hebrew, Ḥep̄ṣîy bâhh'): This tender and affectionate name literally translates to "My delight is in her." Its significance extends far beyond a mere personal identifier, as it is prophetically used by Isaiah to describe Zion, the restored Jerusalem, symbolizing God's deep love and delight in His people: "No longer will they call you Deserted, or name your land Desolate. But you will be called Hephzibah, and your land Beulah; for the Lord will take delight in you, and your land will be married" (Isaiah 62:4). The presence of such a name for Manasseh's mother stands in stark and tragic contrast to the abominable actions of her son, whose reign brought anything but delight to the Lord, highlighting the profound spiritual dissonance between the name's meaning and the king's actions.

Verse Breakdown

  • "Manasseh [was] twelve years old when he began to reign": This clause provides the standard chronological marker for the commencement of a king's rule in Judah. The youthfulness of Manasseh at his ascension (twelve years old) is particularly notable, suggesting he would have been highly impressionable and potentially susceptible to the influence of powerful court factions, existing pagan practices, or the prevailing geopolitical pressures of the Assyrian Empire. This early start also directly contributes to the extraordinary length of his subsequent reign, allowing ample time for his policies to take deep root.
  • "and reigned fifty and five years in Jerusalem.": This specifies both the remarkable duration and the consistent location of Manasseh's rule. His fifty-five-year reign is unparalleled, making him the longest-reigning monarch in the entire history of both the northern kingdom of Israel and the southern kingdom of Judah. This extended period allowed Manasseh to deeply entrench his idolatrous practices and policies, systematically undoing many of the reforms initiated by his father Hezekiah and profoundly shaping the spiritual landscape of Judah for generations. The mention of "Jerusalem" reinforces the continuity of the Davidic dynasty and the central, albeit tragically corrupted, role of the capital city.
  • "And his mother's name [was] Hephzibah.": This final clause provides the name of the queen mother, a consistent element in the introductory formula for Judean kings. The queen mother often held a position of significant influence in the royal court, sometimes even serving as a regent or key advisor, especially when the king was a minor. As previously discussed in "Key Word Analysis," the name "Hephzibah" ("My delight is in her") carries profound prophetic weight, creating a stark and tragic irony when juxtaposed with the spiritual trajectory of her son's reign, which was characterized by actions that deeply displeased God.

Literary Devices

The introductory verse of Manasseh's reign, while seemingly straightforward, employs several subtle yet significant literary devices. The most prominent is the use of a Standard Royal Formula, which consistently provides the king's age at ascension, the length of his reign, and the queen mother's name. This formulaic opening creates a sense of continuity and historical record in the narrative of the kings of Judah. However, within this established framework, there is a powerful element of Juxtaposition, as Manasseh's introduction immediately follows the detailed account of his righteous father, Hezekiah. This stark contrast implicitly foreshadows the profound spiritual divergence that will define Manasseh's rule and the subsequent decline of Judah. Furthermore, the naming of his mother, Hephzibah, serves as a profound Ironic Allusion or Symbolism. While her name means "My delight is in her," a term prophetically used to describe God's delight in Zion, Manasseh's subsequent actions would bring anything but delight to God, thus highlighting the tragic irony of his reign against the backdrop of such a tender and hopeful name, underscoring the depth of his apostasy.

THEOLOGICAL AND THEMATIC CONNECTIONS

This foundational verse, while appearing as a simple biographical introduction, profoundly sets the stage for deep theological reflections on the nature of leadership, the devastating consequences of sin, and the mysterious interplay between divine sovereignty and human choice. It immediately confronts the reader with the sobering reality that even a child raised in a godly home, by a righteous parent like Hezekiah, can choose a path of profound rebellion against God. Manasseh's exceptionally long reign underscores the devastating, long-term impact of wicked leadership, as his idolatry and abominable practices deeply corrupted the nation and were later explicitly cited as a primary reason for Judah's eventual exile. Yet, the narrative, particularly when viewed alongside the parallel account in Chronicles, also subtly hints at the enduring possibility of divine grace and repentance, even for the most grievous sins, demonstrating God's long-suffering character despite human rebellion.

REFLECTION AND APPLICATION

The introduction of Manasseh serves as a powerful and enduring cautionary tale for all generations, reminding us that a spiritual heritage, while an immense blessing, does not automatically guarantee personal faithfulness. Manasseh, despite being the son of one of Judah's most righteous kings, chose a path of profound wickedness, highlighting the paramount importance of individual accountability and the necessity of making personal, conscious choices to follow God, regardless of one's upbringing or environment. His extraordinarily long reign also underscores the lasting and often generational legacy of our decisions, particularly for those in positions of influence, whether in families, communities, or nations. Manasseh's sins had such a deep and pervasive impact that they were explicitly cited generations later as a primary cause for Judah's downfall. This prompts us to consider the long-term consequences of our actions, not only for ourselves but for those we influence and for future generations. Ultimately, this verse, as an entry point to Manasseh's story, calls us to vigilant self-examination, persistent spiritual discipline, and a humble reliance on God's grace to choose righteousness daily, understanding that our choices ripple through time.

Questions for Reflection

  • How does Manasseh's story challenge the assumption that a godly upbringing inherently guarantees godly offspring?
  • What responsibilities do those in leadership positions bear regarding the long-term spiritual health of their communities, in light of Manasseh's enduring negative impact?
  • How can we ensure that our personal choices consistently align with God's will, even when surrounded by influences that contradict His ways or when faced with the temptation to forget His covenant?

FAQ

Why is the mother's name mentioned for Judahite kings but not for Israelite kings?

Answer: The consistent mention of the queen mother's name (e.g., Hephzibah for Manasseh) in the biblical accounts of the kings of Judah, in contrast to its absence for the kings of the northern kingdom of Israel, points to several significant factors unique to the Davidic dynasty. Firstly, it served to reinforce the legitimacy of the king's claim to the throne by identifying his lineage through both parents, thereby connecting him to the established and divinely promised royal line of David. Secondly, the queen mother often held a position of considerable influence and authority within the royal court, sometimes even acting as a regent or a key advisor, particularly if the king ascended at a young age, as Manasseh did. Her identity was therefore crucial for understanding the political and social dynamics of the court. Finally, it may also reflect a specific cultural practice or scribal tradition unique to the Jerusalem court, emphasizing the continuity and stability of the Davidic line in contrast to the often turbulent and short-lived dynasties of the northern kingdom of Israel.

How could a righteous king like Hezekiah have such a wicked son as Manasseh?

Answer: The stark contrast between Hezekiah's profound righteousness and Manasseh's unprecedented wickedness is a recurring theological challenge within the biblical narrative. While Hezekiah was one of Judah's most devout kings, leading significant religious reforms and demonstrating unwavering trust in Yahweh during times of crisis (as seen in 2 Kings 18-20), Manasseh is portrayed as his spiritual antithesis, leading Judah into depths of idolatry and sin previously unseen (2 Kings 21:2-9). This highlights a crucial biblical principle: while parental influence and upbringing are undeniably significant, ultimately, each individual is granted free will and is held responsible for their own choices and spiritual path. Piety is not inherited but must be personally embraced and pursued. Manasseh's story serves as a powerful reminder that even with the best upbringing, an individual can choose to rebel against God. However, the parallel account in 2 Chronicles 33:12-13 also reveals that even after a life of extreme wickedness, repentance and God's boundless grace are possible, though the consequences of sin can still be far-reaching and enduring.

CHRIST-CENTERED FULFILLMENT

The introduction of King Manasseh, particularly in stark contrast to his righteous father Hezekiah, profoundly highlights humanity's desperate need for a perfect and enduring King. Manasseh's reign, marked by unprecedented idolatry, spiritual apostasy, and the shedding of innocent blood, underscores the inherent limitations and ultimate failures of even divinely appointed earthly kings. While some kings, like Hezekiah, offered glimpses of righteous rule and sought to lead their people in covenant faithfulness, their reigns were finite, and their legacies could be tragically undone or corrupted by their successors. Manasseh's story, which ultimately includes his repentance in 2 Chronicles 33:12-13, points to the boundless grace of God, but also to the insufficiency of human repentance to fully undo the systemic damage of sin and its generational consequences. This narrative therefore directs our gaze to Jesus Christ, the true Son of David, who alone perfectly fulfills the ideal of a righteous and eternal King. Unlike Manasseh, who led his people into grievous sin, Jesus, the Lamb of God who takes away the sin of the world, perfectly obeyed God's will, lived a sinless life, and offered Himself as the ultimate, once-for-all sacrifice to atone for humanity's rebellion. His reign is not for fifty-five years, but for eternity, establishing a kingdom of righteousness and peace that will never be overthrown or corrupted (Isaiah 9:6-7). Through Christ, the prophetic promise of a "Hephzibah" people, in whom God truly delights, is fully realized, not based on human merit or royal lineage, but on His perfect redemptive work, making believers a holy nation, a people for God's own possession who delight in Him and in whom He delights.

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Commentary on 2 Kings 21 verses 1–9

I. II. Main points1. 2. Sub-points

How delightful were our meditations on the last reign! How many pleasing views had we of Sion in its glory (that is, in its purity and in its triumphs), of the king in his beauty! (for Isa 33:17 refers to Hezekiah), and (as it follows there, Kg2 21:20) Jerusalem was a quiet habitation because a city of righteousness, Isa 1:26. But now we have melancholy work upon our hands, unpleasant ground to travel, and cannot but drive heavily. How has the gold become dim and the most fine gold changed! The beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it.

I. Manasseh began young. He was but twelve years old when he began to reign (Kg2 21:1), born when his father was about forty-two years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet they knew of nothing bad in him, and they hoped he would prove good; but he proved very bad, and perhaps his coming to the crown so young might help to make it so, which yet will by no means excuse him, for his grandson Josiah came to it younger than he and yet acted well. But being young, 1. He was puffed up with his honour and proud of it; and thinking himself very wise, because he was very great, valued himself upon his undoing what his father had done. It is too common for novices to be lifted up with pride, and so to fall into the condemnation of the devil. 2. He was easily wrought upon and drawn aside by seducers, that lay in wait to deceive. Those that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many have been undone by coming too soon to their honours and estates.

II. He reigned long, longest of any of the kings of Judah, fifty-five years. This was the only very bad reign that was a long one; Joram's was but eight years, and Ahaz's sixteen; as for Manasseh's, we hope that in the beginning of his reign for some time affairs continued to move in the course that his father left them in, and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst God had his remnant that kept their integrity. Though he reigned long, yet some of this time he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number because then he repented and began to reform.

III. He reigned very ill.

1.In general, (1.) He did that which was evil in the sight of the Lord, and which, having been well educated, he could not but know was so (Kg2 21:2): He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, Kg2 21:6. (2.) He did after the abominations of the heathen (Kg2 21:2) and as did Ahab (Kg2 21:3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (Kg2 21:9), he did more evil than did the nations whom the Lord destroyed. When the holy seed degenerate, they are commonly worse than the worst of the profane.

2.More particularly, (1.) He rebuilt the high places which his father had destroyed, Kg2 21:3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew how much he was favoured of God and honoured of men. He concurred, it is probable, with Rabshakeh's sentiments (Kg2 18:22), that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse; for, (2.) He set up other gods, Baal and Ashtaroth (which we translate a grove), and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served (Kg2 21:3), gave their names to the images he made, and then did homage to them and prayed for help from them. To these he built altars (Kg2 21:5), and offered sacrifices, no doubt, on these altars. (3.) He made his son pass through the fire, by which he dedicated him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God. (4.) He made the devil his oracle, and, in contempt both of urim and prophecy, he used enchantments and dealt with familiar spirits (Kg2 21:6) like Saul. Conjurers and fortune-tellers (who pretended, by the stars or the clouds, lucky and unlucky days, good and bad omens, the flight of birds, or the entrails of beasts, to foretel things to come) were great men with him, his intimates, his confidants; their arts pleased his fancy, and gained his belief, and his counsels were under their direction. (5.) We find afterwards (Kg2 21:16) that he shed innocent blood very much in gratification of his own passion and revenge; some perhaps were secretly murdered, others taken off by colour of law. Probably much of the blood he shed was theirs that opposed idolatry and witnessed against it, that would not bow the knee to Baal. The blood of the prophets is, in a particular manner, charged upon Jerusalem, and it is probable that he put to death many of them. The tradition of the Jews is that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to this in Heb 11:37, where he speaks of those that had so suffered.

3.Three things are here mentioned as aggravations of Manasseh's idolatry: - (1.) That he set up his images and altars in the house of the Lord (Kg2 21:4), in the two courts of the temple (Kg2 21:5), in the very house of which God had said to Solomon, Here will I put my name, Kg2 21:7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receive their offerings. God had said that here he would record his name, here he would put it for ever, and here it was accordingly preserved, while the idolatrous altars were kept at a distance; but Manasseh, by bringing them into God's house, did what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. (2.) That hereby he put a great slight upon the word of God, and his covenant with Israel. Observe the favour he had shown to that people in putting his name among them, - the kindness he intended them, never to make them move out of that good land, - and the reasonableness of his expectations from them, only if they will observe to do according to all that I have commanded them, Kg2 21:7, Kg2 21:8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have; but they hearkened not, Kg2 21:9. They would not be kept close to God either by his precepts or by his promises; both were cast behind their back. (3.) That hereby he seduced the people of God, debauched them, and drew them into idolatry, Kg2 21:9. He caused Judah to sin (Kg2 21:11), as Jeroboam had caused Israel to sin. His very example was enough to corrupt the generality of unthinking people, who would do as their king did, right or wrong. All that aimed at preferment would do as the court did; and others thought it safest to comply, for fear of making their king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for that not only are wicked themselves, but help to make others so.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 2.22
For it is written thus in the fourth book of Kings and the second book of Chronicles, or of Days: “Manasseh was twelve years old when he began to reign; he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah. He did what was evil in the sight of the Lord, following the abominable practices of the nations that the Lord drove out before the people of Israel. For he rebuilt the high places that his father Hezekiah had destroyed; he erected altars for Baal, made a sacred pole, as King Ahab of Israel had done, worshiped all the host of heaven and served them. He built altars in the house of the Lord, of which the Lord had said, ‘In Jerusalem I will put my name.’ He built altars for all the host of heaven in the two courts of the house of the Lord.” And Manasseh raised altars and served Baal there and said, “My name will last forever.” “He built altars for all the host of heaven in the two courts of the house of the Lord. He made his son pass through fire; he practiced soothsaying and augury and dealt with mediums and with wizards. He did much evil in the sight of the Lord, provoking him to anger. The carved image of Asherah that he had made he set in the house of which the Lord said to David and to his son Solomon, ‘In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever; I will not cause the feet of Israel to wander any more out of the land that I gave to their ancestors, if only they will be careful to do according to all that I have commanded them and according to all the law that my servant Moses commanded them.’ ” But they did not listen; Manasseh misled them to do more evil than the nations had done that the Lord destroyed before the people of Israel.The Lord said by his servants the prophets, “Because King Manasseh of Judah has committed these abominations, has done things more wicked than all that the Amorites did, who were before him, and has caused Judah also to sin with his idols; therefore thus says the Lord, the God of Israel, I am bringing on Jerusalem and Judah such evil that the ears of everyone who hears of it will tingle. I will stretch over Jerusalem the measuring line for Samaria and the plumb line for the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. I will cast off the remnant of my heritage and give them into the hand of their enemies; they shall become a prey and a spoil to all their enemies, because they have done what is evil in my sight and have provoked me to anger, since the day their ancestors came out of Egypt, even to this day.” Moreover Manasseh shed very much innocent blood, until he had filled Jerusalem from one end to another, besides the sin that he caused Judah to sin so that they did what was evil in the sight of the Lord.” “Therefore the Lord brought against them the commanders of the army of the king of Assyria, who took Manasseh captive in manacles, bound him with fetters and brought him to Babylon.” And he was bound and shackled all over with iron in the house of the prison. And bread made of bran was given to him scantly and by weight, and water mixed with vinegar but a little and by measure, so much as would keep him alive; and he was in straits and sore afflictions. “While he was in distress he entreated the favor of the Lord his God and humbled himself greatly before the God of his ancestors. He prayed to him,” saying, “O Lord, almighty God of our fathers Abraham, Isaac and Jacob and of their righteous seed, who have made heaven and earth, with all the ornaments thereof, who have bound the sea by the word of your commandment, who have shut up the deep and sealed it by your terrible and glorious name, whom all people fear and tremble before your power; for the majesty of your glory cannot be borne, and your angry threatening toward the sinner is insupportable. But your merciful promise is unmeasurable and unsearchable; for you are the most high Lord, of great compassion, long suffering, very merciful and who repents of the evils of humankind. You, O Lord, according to your great goodness, have promised repentance and forgiveness to them who have sinned against you, and of your infinite mercy you have appointed repentance to sinners, that they may be saved. You therefore, O Lord, that are the God of the just, have not appointed repentance to the just as to Abraham and Isaac and Jacob, who have not sinned against you; but you have appointed repentance to me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of my iniquity. I am bowed down with many iron bands; for I have provoked your wrath and done evil before you, setting up abominations and multiplying offenses. Now, therefore, I bow the knee of my heart, beseeching you of grace. I have sinned, O Lord, I have sinned, and I acknowledge my iniquities; wherefore I humbly beseech you, forgive me, O Lord, forgive me, and do not destroy me with my iniquities. Be not angry with me forever, by reserving evil for me; neither condemn me into the lower part of the earth. For you are the God, even the God of them that repent, and in me you will show your goodness; for you will save me that am unworthy, according to your great mercy. Therefore I will praise you forever all the days of my life; for all the powers of the heavens do praise you, and yours is the glory forever and ever. Amen.”
“And God heard his plea” and had compassion on him. And there appeared a flame of fire about him, and all the iron shackles and chains that were about him fell off; and the Lord healed Manasseh from his affliction and “restored him again to Jerusalem and to his kingdom. Then Manasseh knew that the Lord indeed was God.” And he worshiped the Lord God alone with all his heart and with all his soul, and all the days of his life; and he was esteemed righteous. “He took away the foreign gods and the idol from the house of the Lord and all the altars that he had built on the mountain of the house of the Lord and in Jerusalem, and he threw them out of the city. He also restored the altar of the Lord and offered on it sacrifices of well-being and of thanksgiving; and he commanded Judah to serve the Lord the God of Israel.” … You have heard, our beloved children, how the Lord God for a while punished him who was addicted to idols and had slain many innocent persons; and yet that he received him when he repented, and forgave him his offenses and restored him to his kingdom. For he not only forgives the penitent, but also reinstates them in their former dignity.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 22.6
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 matter? By repentance and self-examination. For there is no sin that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet he has no power, so long as you choose what is best and so attract God to your aid.
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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