2 Kings 21:11

KJV

Because Manasseh king of Judah hath done these abominations, [and] hath done wickedly above all that the Amorites did, which [were] before him, and hath made Judah also to sin with his idols:

KJV (with Strong's)

Because Manasseh {H4519} king {H4428} of Judah {H3063} hath done {H6213} these abominations {H8441}, and hath done wickedly {H7489} above all that the Amorites {H567} did {H6213}, which were before {H6440} him, and hath made Judah {H3063} also to sin {H2398} with his idols {H1544}:

Complete Jewish Bible

"Because M'nasheh king of Y'hudah has done these disgusting things; because he has done things more wicked than anything the Emori, who were there before him, did; also because with his idols he made Y'hudah sin;

Berean Standard Bible

“Since Manasseh king of Judah has committed all these abominations, acting more wickedly than the Amorites who preceded him, and with his idols has caused Judah to sin,

American Standard Version

Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, that were before him, and hath made Judah also to sin with his idols;

Commentary

### SUMMARY
Second Kings 21:11 serves as a 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 ([2 Kings 21:3-7](/2_kings/21-3 "2 Kings 21:3-7 - Manasseh's Abominations")). 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](/2_kings/21-12 "2 Kings 21:12 - God's Judgment on Jerusalem")) and the eventual Babylonian exile ([2 Kings 21:13-15](/2_kings/21-13 "2 Kings 21:13-15 - The Line and the Plummet"))—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 ([Leviticus 18:24-28](/leviticus/18-24 "Leviticus 18:24-28 - Abominations of the Nations")). 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 ([Deuteronomy 12:29-31](/deuteronomy/12-29 "Deuteronomy 12:29-31 - Warnings Against Idolatry")), 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 ([Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Covenant Curses")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Abominations (Hebrew, _to'evah'_):** This term (תּוֹעֵבָה) 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.
* **Wickedly (Hebrew, _ra'a'_):** Derived from the root רָעַע, meaning "to be evil," "to do evil," or "to break," 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.
* **Idols (Hebrew, _gillulim'_):** This term (גִּלּוּלִים) is a derogatory and contemptuous word for idols, often translated as "dung pellets," "filthy things," or "blocks." It 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](/genesis/15-16 "Genesis 15:16 - The Iniquity of the Amorites")), 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.

* [Leviticus 18:24-28](/leviticus/18-24 "Leviticus 18:24-28 - Abominations of the Nations")
* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience")
* [Jeremiah 15:4](/jeremiah/15-4 "Jeremiah 15:4 - Manasseh's Role in Judah's Punishment")

### 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
* **In what ways might modern "idols" or "abominations" subtly lead individuals or communities astray today?**
* **How does the example of Manasseh challenge our understanding of leadership and accountability, both in secular and spiritual contexts?**
* **What are the practical steps we can take to ensure our lives and communities are not "made to sin" by prevailing cultural norms that contradict God's Word?**

### FAQ

**Why was Manasseh's sin considered worse than that of the Amorites?**

Answer: 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](/luke/12-48 "Luke 12:48 - To whom much is given, much is required").

**Did Manasseh ever repent, and if so, why was Judah still judged?**

Answer: Yes, according to the account in [2 Chronicles 33:10-17](/2_chronicles/33-10 "2 Chronicles 33:10-17 - Manasseh's Repentance"), 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](/2_kings/23-26 "2 Kings 23:26-27 - God's Unwavering Judgment") 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/jeremiah/31-31 "Jeremiah 31:31 - The New Covenant"), where God's law is written on hearts, and forgiveness for sins is freely given ([Hebrews 8:10-12](/hebrews/8-10 "Hebrews 8:10-12 - The New Covenant Superiority")). 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](/daniel/2-44 "Daniel 2:44 - God's Everlasting Kingdom")). 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](/john/4-24 "John 4:24 - Worship in Spirit and Truth")), fulfilling the longing for a perfect King and a pure worship that Manasseh so tragically failed to provide.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 24:3

Surely at the commandment of the LORD came [this] upon Judah, to remove [them] out of his sight, for the sins of Manasseh, according to all that he did;

2 Kings 24:4

And also for the innocent blood that he shed: for he filled Jerusalem with innocent blood; which the LORD would not pardon.

1 Kings 21:26

And he did very abominably in following idols, according to all [things] as did the Amorites, whom the LORD cast out before the children of Israel.

2 Kings 21:9

But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel.

Jeremiah 15:4

And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for [that] which he did in Jerusalem.

2 Kings 21:21

And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them:

2 Kings 21:16

Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing [that which was] evil in the sight of the LORD.