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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 21:10–18. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is the doom of Judah and Jerusalem read, and it is heavy doom. The prophets were sent, in the first place, to teach them the knowledge of God, to remind them of their duty and direct them in it. If they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. If in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judgments of God, that the terror of them might awaken those to repentance who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. We have here,
I.A recital of the crime.
The indictment is read upon which the judgment is grounded, Kg2 21:11. Manasseh had done wickedly himself, though he knew better things, had even justified the Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he had taught to sin and forced to sin; and besides that (though that was bad enough) he had filled Jerusalem with innocent blood (Kg2 21:16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Mat 23:32) up to the brim, and all this against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.
II.A prediction of the judgment God would bring upon them for this:
They have done that which was evil, and therefore I am bringing evil upon them (Kg2 21:12); it will come and it is not far off. The judgment should be,
1.Very terrible and amazing; the very report of it should make men's ears to tingle (Kg2 21:12), that is, their hearts to tremble. It should make a great noise in the world and occasion many speculations.
2.It should be copied out (as the sins of Jerusalem had been) from Samaria and the house of Ahab, Kg2 21:13. When God lays righteousness to the line it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Isa 28:17. Note, Those who resemble and imitate others in their sins must expect to fare as they fared.
3.That it should be an utter destruction: I will wipe it as a man wipes a dish. This intimates,
(1.)That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course.
(2.)That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: "They shall all be carried captive, the land shall enjoy her sabbaths, and be laid by as a dish when it is wiped." See the comparison of the boiled pot, not much unlike this, Eze 24:1-14.
(3.)That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin.
4.That therefore they should be destroyed, because they should be deserted (Kg2 21:14): I will forsake the remnant of my inheritance. Justly are those that forsake God forsaken of him; nor does he ever leave any till they have first left him: but, when God has forsaken a people, their defence has departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries.
(1.)Old guilt came in remembrance, as that which began to fill the measure (Kg2 21:15): "They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt." The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins.
(2.)The guilt of blood was that which filled the measure, Kg2 21:16. Nothing has a louder cry, nor brings a sorer vengeance, than that.
This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Meantime, we must be content, in this place, to have only one intimation of his repentance (for so we are willing to take it), that he was buried, it is likely by his own order, in the garden of his own house (Kg2 21:18); for, being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of. And better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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.
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Summary
Second Kings 21:11 serves as a profound divine indictment, articulating the primary reason for God's impending judgment and the eventual exile of the kingdom of Judah. It unequivocally declares that King Manasseh's actions were not merely wicked but constituted "abominations" that surpassed the depravity of the Amorite nations whom God had previously dispossessed from the land. Furthermore, the verse highlights Manasseh's destructive influence, directly implicating him in leading the entire nation of Judah into grievous sin through his widespread promotion of idolatry.
Context
Literary Context
This verse is strategically placed within the narrative of King Manasseh's exceptionally long and notoriously wicked reign (2 Kings 21:1-18). It follows a detailed account of his specific abominations, including rebuilding the high places his father Hezekiah had destroyed, erecting altars for Baal, worshipping the "host of heaven," engaging in child sacrifice, practicing divination and sorcery, and setting up a carved image of Asherah in the very Temple of the Lord in Jerusalem, as detailed in 2 Kings 21:3-7. Verse 11 functions as God's explicit pronouncement of judgment, explaining why the severe consequences detailed in subsequent verses—the "evil" God would bring upon Jerusalem and Judah (2 Kings 21:12) and the eventual Babylonian exile (2 Kings 21:13-15)—were inevitable. It sets the stage for the reforms of Josiah, which, despite their righteousness, could not fully avert the judgment set in motion by Manasseh's profound corruption.
Historical & Cultural Context
Manasseh reigned for 55 years (c. 697-642 BC), the longest of any king in Judah or Israel. His era was marked by significant Assyrian dominance, which likely influenced the syncretistic religious practices he promoted. Assyrian religion involved the worship of astral deities (the "host of heaven") and various fertility cults, which Manasseh readily embraced and institutionalized throughout Judah. The reference to the "Amorites" is crucial, recalling the pre-Israelite inhabitants of Canaan whose moral and religious depravity—including child sacrifice and sexual immorality—led to their expulsion from the land by divine command, as seen in Leviticus 18:24-28. By surpassing the Amorites in wickedness, Manasseh's actions represented a profound betrayal of Israel's covenant with Yahweh, a return to the very practices God had forbidden and judged. This comparison underscores the extreme nature of Judah's apostasy under his leadership.
Key Themes
This verse powerfully articulates several core themes found throughout the books of Kings and the broader Old Testament. Firstly, it highlights the extreme wickedness of Manasseh, portraying his sins as an unparalleled affront to God, even exceeding the "abominations" of the Canaanite nations God had dispossessed. Secondly, it underscores the immense and often devastating influence of leadership; Manasseh's personal apostasy was not confined to himself but actively "made Judah also to sin with his idols," demonstrating how a king's actions can corrupt an entire nation. Thirdly, the verse emphasizes the central theme of idolatry and abomination as the root cause of divine judgment. Manasseh's promotion of false gods and detestable practices, explicitly forbidden by the Mosaic Law in Deuteronomy 12:29-31, violated the very essence of the covenant relationship between Yahweh and Israel, leading to the inevitable consequences of divine wrath and exile, as prophesied in the covenant curses found in Deuteronomy 28:15-68.
Exposition and Analysis
Key Word Analysis
This term (H8441) carries significant theological weight throughout the Old Testament, particularly in legal and prophetic literature. It denotes something utterly detestable, abhorrent, or repulsive in the sight of God, often specifically referring to idolatrous practices, sexual perversions, or unjust social behaviors that violate divine holiness and covenant stipulations. In this context, it encompasses Manasseh's pagan worship, child sacrifice, and divination, marking them as deeply offensive to Yahweh. The use of this word emphasizes the moral and spiritual repugnance of Manasseh's actions, not merely as errors but as acts of profound rebellion.
Derived from the root (H7489), meaning "to spoil (literally, by breaking to pieces); figuratively, to make (or be) good for nothing, i.e. bad (physically, socially or morally)," this word describes the nature and intensity of Manasseh's actions. It goes beyond simple wrongdoing to denote a pervasive, intentional, and destructive evil. The comparison to the Amorites amplifies this, indicating a level of moral corruption that reached an unprecedented and intolerable peak, signifying a complete departure from God's ways and a deliberate embrace of practices antithetical to the covenant.
This term (H1544) is a derogatory and contemptuous word for idols, properly meaning "a log (as round)" and by implication, "an idol." It is often translated as "dung pellets," "filthy things," or "blocks," and is primarily used by prophets (e.g., Ezekiel) and in the books of Kings to express scorn and disgust for the false gods worshipped by Israel and Judah. Its use here underscores the worthlessness, defilement, and utter foolishness of the objects Manasseh promoted for worship, contrasting sharply with the glory and holiness of the one true God.
Verse Breakdown
"Because Manasseh king of Judah hath done these abominations"
This clause establishes the direct cause for the divine judgment that follows. "These abominations" refer specifically to the catalogue of Manasseh's detestable acts detailed in the preceding verses of 2 Kings 21—reinstating pagan worship, child sacrifice, sorcery, and defiling the Temple. The phrase attributes responsibility directly to Manasseh, highlighting his active role as the instigator and perpetrator of these offenses, thereby justifying God's response.
"and hath done wickedly above all that the Amorites did, which were before him"
This is a powerful comparative statement that underscores the extreme nature of Manasseh's sin. The Amorites represent the epitome of Canaanite depravity, whose "iniquity was not yet full" at the time of Abraham (Genesis 15:16), but eventually led to their expulsion from the Promised Land. By declaring Manasseh's wickedness surpassed theirs, the text emphasizes that Judah, the covenant people, had fallen to a lower spiritual and moral state than even the pagan nations God had judged. This comparison elevates Manasseh's sin to an unprecedented level of offense against the holy God.
"and hath made Judah also to sin with his idols"
This final clause highlights the devastating impact of Manasseh's leadership. His personal wickedness was not isolated but actively propagated throughout the nation. Through his royal authority, example, and institutionalization of idolatry, he led the people of Judah astray, causing them to violate their covenant with Yahweh. This demonstrates the principle that a leader's actions have profound consequences, not just for themselves but for those under their charge, making the entire nation complicit in his sin and thus deserving of the impending judgment.
Literary Devices
The verse employs several potent Literary Devices to convey its message of divine judgment. Comparison/Contrast is central, as Manasseh's wickedness is explicitly measured against and declared to exceed that of the Amorites. This comparison serves to highlight the extreme depth of Judah's apostasy, emphasizing that the covenant people had become worse than the very nations dispossessed for their depravity. The phrase "above all that the Amorites did" functions as a form of Hyperbole, not necessarily implying a quantitative measure but rather emphasizing the qualitative and spiritual severity of Manasseh's sin as an unprecedented affront to God. Finally, the verse is structured around Causality, explicitly stating "Because Manasseh...hath done these abominations...and hath made Judah also to sin...". This clear cause-and-effect relationship establishes the divine rationale for the severe judgment that follows, presenting God's actions as a just and necessary response to profound and widespread covenant unfaithfulness.
Theological and Thematic Connections
2 Kings 21:11 is a pivotal verse that encapsulates the theological rationale for Judah's downfall and eventual exile. It powerfully demonstrates the principle of divine justice, where persistent and egregious sin, particularly idolatry and covenant unfaithfulness, inevitably leads to judgment. Manasseh's reign represents a critical turning point, a point of no return for Judah's national sin, despite subsequent reforms under King Josiah. The verse underscores God's unwavering commitment to His covenant, which includes both blessings for obedience and curses for disobedience. The comparison to the Amorites highlights that God's standards of holiness and justice are universal, applied even more stringently to His covenant people who have received His revelation. Ultimately, it reveals God's patience reaching its limit, leading to the "evil" He would bring upon Jerusalem and Judah, a consequence directly proportional to the "abominations" committed.
Reflection and Application
The profound indictment against King Manasseh in 2 Kings 21:11 serves as a timeless warning about the devastating consequences of ungodly leadership and the pervasive nature of sin. It reminds us that spiritual corruption at the top can quickly permeate and defile an entire community, leading to societal decay and divine judgment. For individuals, this verse challenges us to examine our own lives: what "abominations" might we be tolerating or even promoting, either personally or collectively, that are detestable to God? Are we, like Manasseh, leading others astray through our actions, our silence, or our compromise with the world's values? This passage calls for radical self-examination and a commitment to discerning leadership, both within the church and in broader society, recognizing that true flourishing comes only from faithfulness to God's commands. It impels us to cultivate personal and communal holiness, resisting the allure of idolatry in all its forms—whether overt worship of false gods or the subtle worship of self, success, or material possessions—and to actively pursue what is pleasing in God's sight.
Questions for Reflection
FAQ
Why was Manasseh's sin considered worse than that of the Amorites?
Manasseh's sin was considered worse than the Amorites' primarily because he, as the king of Judah, was the leader of God's covenant people. The Amorites were pagan nations who did not possess the revealed Law of God and had no covenant relationship with Yahweh. Judah, however, had been given the Mosaic Law, witnessed God's mighty acts of deliverance, and had the Temple as the dwelling place of God's presence. For Manasseh, and by extension Judah, to not only adopt but surpass the very abominations that led to the Amorites' expulsion was an act of profound rebellion and covenant betrayal. It represented a deliberate turning away from the light of God's truth, making their sin more culpable because it was committed against greater knowledge and privilege, as highlighted in passages like Luke 12:48.
Did Manasseh ever repent, and if so, why was Judah still judged?
Yes, according to the account in 2 Chronicles 33:10-17, Manasseh was taken captive to Babylon, humbled himself, and repented before God. Upon his return to Jerusalem, he removed foreign gods and altars and restored the altar of the Lord. However, the book of 2 Kings focuses on the national impact of his reign. While Manasseh's personal repentance was genuine, the spiritual damage he inflicted upon the nation was so extensive and deeply ingrained that it had set Judah on an irreversible course toward judgment. The people had been thoroughly corrupted by his long reign of idolatry, and even subsequent reforms by King Josiah could not fully eradicate the pervasive sin that Manasseh had institutionalized. As 2 Kings 23:26-27 states, "Nevertheless the LORD turned not from the fierceness of his great wrath...Because of all the provocations that Manasseh had provoked him with."
Christ-Centered Fulfillment
The profound wickedness of King Manasseh, which "made Judah also to sin with his idols," starkly highlights humanity's desperate need for a perfect King and a new covenant. Manasseh's reign, a tragic testament to the corrupting power of sin and the failure of human leadership, underscores the Old Testament's recurring theme of Israel's inability to maintain covenant faithfulness. This persistent cycle of sin, judgment, and temporary restoration ultimately points to the necessity of a divine intervention, a King who would not only lead righteously but also redeem His people from their sin. Jesus Christ stands in stark contrast to Manasseh. He is the true and faithful King, whose reign is characterized not by leading His people into sin, but by leading them out of it. He is the Lamb of God who takes away the sin of the world, offering Himself as the ultimate sacrifice to atone for the "abominations" of humanity. Through His perfect obedience, His sacrificial death, and His glorious resurrection, Jesus inaugurates the New Covenant, where God's law is written on hearts, and forgiveness for sins is freely given (Hebrews 8:10-12). Unlike Manasseh, whose influence led to national ruin, Christ's reign brings eternal life and true freedom from the bondage of idolatry, establishing a kingdom that will never be destroyed (Daniel 2:44). He is the only one who can truly "make" His people righteous, transforming them by His Spirit to worship God in spirit and truth (John 4:24), fulfilling the longing for a perfect King and a pure worship that Manasseh so tragically failed to provide.