2 Kings 21:12

Translation
King James Version
Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.
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KJV (with Strong's)
Therefore thus saith H559 the LORD H3068 God H430 of Israel H3478, Behold, I am bringing H935 such evil H7451 upon Jerusalem H3389 and Judah H3063, that whosoever heareth H8085 of it, both H8147 his ears H241 shall tingle H6750.
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Complete Jewish Bible
therefore here is what ADONAI the God of Isra'el, says: 'I am going to bring such calamity on Yerushalayim and Y'hudah that the ears of all who hear of it will tingle.
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Berean Standard Bible
this is what the LORD, the God of Israel, says: ‘Behold, I am bringing such calamity upon Jerusalem and Judah that the news will reverberate in the ears of all who hear it.
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American Standard Version
therefore thus saith Jehovah, the God of Israel, Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.
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World English Bible Messianic
therefore thus says the LORD, the God of Israel, ‘Behold, I bring such evil on Jerusalem and Judah, that whoever hears of it, both his ears shall tingle.
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Geneva Bible (1599)
Therefore thus saith the Lord God of Israel, Beholde, I will bring an euill vpon Ierusalem and Iudah, that who so heareth of it, both his eares shall tingle.
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Young's Literal Translation
therefore thus said Jehovah, God of Israel, Lo, I am bringing in evil on Jerusalem and Judah, that whoever heareth of it, tingle do his two ears.
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See also
Jeremiah 19:31 Samuel 3:11Amos 3:2Daniel 9:12Micah 3:122 Kings 22:16Matthew 24:21
In the KJVVerse 10,132 of 31,102

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SUMMARY

2 Kings 21:12 delivers a profound and terrifying divine decree from the LORD God of Israel, announcing an unprecedented and catastrophic judgment upon Jerusalem and Judah. This pronouncement serves as a stark declaration of impending calamity, so severe and shocking that all who hear of it will be left in utter dismay and dread, their ears ringing with the news of the catastrophe. It underscores the ultimate and inevitable consequences of the nation's profound and persistent apostasy, particularly under the reign of King Manasseh, sealing their fate despite later attempts at reform and demonstrating God's unwavering justice in the face of egregious sin.

CONTEXT

  • Literary Context: 2 Kings 21:12 is situated within the grim narrative of King Manasseh's reign (2 Kings 21:1-18), a period marked by unparalleled wickedness in Judah's history. This verse immediately follows a detailed description of Manasseh's egregious idolatry and spiritual abominations, including the rebuilding of pagan altars, the worship of celestial bodies, and the introduction of cultic prostitution and child sacrifice within the very Temple of the LORD in Jerusalem, as meticulously detailed in 2 Kings 21:3-7. The preceding verses meticulously catalog his defiance of God's commands and his leading Judah into deeper sin than even the Canaanite nations had practiced, a point emphatically stated in 2 Kings 21:9. Therefore, this prophetic announcement of judgment is presented not as an arbitrary act, but as a direct, inevitable, and righteous consequence of Manasseh's actions and the nation's complicity in their widespread spiritual rebellion.
  • Historical & Cultural Context: King Manasseh reigned for 55 years (c. 697-642 BC), the longest reign of any king in Judah, and his influence was devastatingly negative. He systematically reversed the righteous reforms of his father, Hezekiah, reintroducing and intensifying pagan worship throughout the land. The cultural landscape of Judah became saturated with foreign religious practices, including Baal worship, Asherah poles, and astral cults, often associated with fertility rites and divination. Most abhorrently, the practice of child sacrifice, explicitly condemned in the Mosaic Law, was revived, as noted in 2 Kings 21:6. Geographically, Jerusalem, the capital and spiritual center, became the epicenter of this spiritual corruption; even the Temple, meant to be God's dwelling place, was deliberately defiled. This widespread apostasy reflected a profound societal rejection of the covenant with Yahweh, demanding a divine response in a culture where covenant fidelity was paramount to national well-being and identity.
  • Key Themes: This verse powerfully contributes to several overarching themes within 2 Kings and the broader Deuteronomistic History. Firstly, it highlights the theme of divine judgment as the inevitable outcome of persistent covenant unfaithfulness and idolatry, demonstrating God's unwavering justice and holiness. Secondly, it underscores the severity of sin, particularly the abomination of idolatry and the shedding of innocent blood, which provokes God's righteous wrath and leads to national catastrophe. Manasseh's actions, described in detail throughout 2 Kings 21, sealed Judah's fate. Thirdly, the idiom "ears shall tingle" emphasizes the unprecedented nature of the coming disaster, signaling a judgment unlike any before, echoing similar pronouncements of dire consequence found elsewhere in Scripture, such as the judgment on Eli's house in 1 Samuel 3:11. Finally, it foreshadows the fulfillment of prophecy, pointing toward the eventual destruction of Jerusalem and the Babylonian exile, even though these events would not occur until decades later, after the reign of Josiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Evil (Hebrew, raʻ', H7451): In this context, raʻ' (רָע) does not refer to moral evil on God's part, but rather to calamity, disaster, or affliction. It signifies a severe, destructive event or condition that brings great suffering. Here, it denotes the catastrophic judgment God is bringing upon Jerusalem and Judah as a just consequence for their profound sin and rebellion. This usage is common in the Old Testament, where God is often described as "bringing evil" (calamity) upon those who defy Him, indicating a divinely ordained consequence rather than a malevolent act.
  • Tingle (Hebrew, tsâlal', H6750): The Hebrew verb tsâlal' (צָלַל) literally means "to tingle," "to ring," or "to buzz." When used in the idiom "ears shall tingle," as seen here and in 1 Samuel 3:11 and Jeremiah 19:3, it vividly conveys an overwhelming sense of shock, horror, and dread. The news of the impending disaster will be so utterly astonishing and terrifying that it will cause a physical sensation of ringing or buzzing in the ears of those who hear it, indicating profound emotional and physical disturbance, a sign of extreme dismay.

Verse Breakdown

  • "Therefore thus saith the LORD God of Israel,": This opening phrase establishes the absolute divine authority and certainty of the pronouncement. It is not a human prediction or a mere warning, but a direct, unalterable declaration from Yahweh (H3068, Yᵉhôvâh), the covenant God (H430, ʼĕlôhîym) of Israel (H3478, Yisrâʼêl). The use of "Therefore" (לָכֵן, laken) links this judgment directly to the preceding account of Manasseh's unparalleled wickedness and Judah's deep apostasy, indicating a clear cause-and-effect relationship between their sin and God's impending action.
  • "Behold, I [am] bringing [such] evil upon Jerusalem and Judah,": The emphatic "Behold" (הִנֵּה, hinneh) draws immediate and urgent attention to the gravity of what is about to be declared. God Himself, in His sovereign power, is the active agent (H935, bôwʼ) in bringing this "evil" (H7451, raʻ)—this catastrophic judgment and calamity—upon His own people and their capital city (H3389, Yᵉrûwshâlaim) and territory (H3063, Yᵉhûwdâh). This highlights God's direct involvement in history and His righteous response to covenant breaking, emphasizing that the disaster is not random but a divinely orchestrated consequence.
  • "that whosoever heareth of it, both his ears shall tingle.": This powerful idiomatic expression underscores the unprecedented and horrifying nature of the coming judgment. The scale and severity of the disaster will be so immense and shocking that anyone who hears (H8085, shâmaʻ) the news will experience a physical sensation of ringing or buzzing (H6750, tsâlal) in their ears (H241, ʼôzen), indicative of profound shock, terror, and dismay. It conveys that the calamity will be beyond anything previously witnessed or imagined, leaving all who encounter its report utterly stunned and horrified.

Literary Devices

The verse employs several potent literary devices to convey the gravity and impact of God's message. The most prominent is Idiom, specifically "both his ears shall tingle," which is a vivid and visceral expression of extreme shock, horror, and dread, indicating that the news of the judgment will be utterly astounding and deeply disturbing. This is a form of Hyperbole, as it exaggerates the physical sensation to emphasize the overwhelming emotional and psychological impact of the impending disaster. The phrase "I am bringing such evil" also demonstrates Anthropomorphism, attributing human-like action (the act of 'bringing' calamity) to God, emphasizing His direct, active, and personal involvement in the historical consequences of human sin. Furthermore, the entire verse functions as a Prophecy, a divine foretelling of future events, underscoring God's omniscience and His sovereign control over history, even in judgment, thereby validating His warnings and demonstrating His faithfulness to His covenant, both in blessing and in curse.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Kings 21:12 serves as a stark reminder of God's unwavering holiness and His commitment to justice within the framework of His covenant with Israel. Despite His long-suffering patience and abundant mercy, persistent and profound rebellion, particularly through widespread idolatry, the shedding of innocent blood, and the defilement of His sanctuary, inevitably provokes divine judgment. This verse illustrates that God is not passive in the face of sin; rather, He actively intervenes in history to uphold His righteous standards and to bring about the consequences of disobedience. The severity of the announced judgment reflects the depth of Judah's apostasy under Manasseh, signaling that their actions had crossed a point of no return, sealing their national fate for destruction and exile, a testament to the immutable principle that God's justice will ultimately prevail.

REFLECTION AND APPLICATION

The chilling pronouncement in 2 Kings 21:12 offers profound lessons for believers today. It serves as a powerful testament to the seriousness of sin, particularly idolatry in its myriad forms, whether it be the worship of material possessions, power, self, or anything that subtly or overtly usurps God's rightful place in our lives. God's justice is not a relic of the Old Testament; His character remains immutable. While we live under the New Covenant of grace, the principle that actions have consequences, and that God is holy and will not be mocked, remains foundational. This verse calls us to a deep self-examination, urging us to consider what "idols" might subtly or overtly occupy our hearts and lives, diverting our ultimate allegiance from the Creator. It also highlights the immense responsibility of leadership, reminding us that the choices of those in authority can have far-reaching spiritual implications for entire communities and nations. Ultimately, it compels us to live lives of genuine repentance, unwavering obedience, and singular devotion to the one true God, lest we invite consequences for our own spiritual apathy or rebellion.

Questions for Reflection

  • What forms of "idolatry" might be present in my own life or in the culture around me today, and how might they provoke God's displeasure?
  • How does understanding God's justice in this passage deepen my appreciation for His mercy and grace, particularly as revealed in Christ?
  • In what ways can I, as an individual, contribute to the spiritual health and righteousness of my community or nation, learning from the negative example of Manasseh?

FAQ

What kind of "evil" is God bringing upon Jerusalem and Judah in this verse?

Answer: The "evil" (Hebrew: ra') referred to in 2 Kings 21:12 is not moral evil on God's part, but rather calamity, disaster, or affliction. It signifies the severe, destructive consequences that God, in His righteous judgment, will bring upon Jerusalem and Judah due to their profound and persistent sin, especially the widespread idolatry and abominations introduced by King Manasseh. This "evil" ultimately refers to the military defeat, destruction of Jerusalem, and the Babylonian exile that occurred decades later, as described in books like 2 Kings 25 and Jeremiah. It is a divinely ordained punishment for their covenant unfaithfulness, demonstrating God's justice in upholding His moral law.

Why was the judgment so severe that "both his ears shall tingle"?

Answer: The phrase "both his ears shall tingle" is an idiom emphasizing the unprecedented and horrifying nature of the impending judgment. The severity of the disaster was a direct reflection of the unparalleled wickedness of King Manasseh and the deep-seated apostasy of the people of Judah. Manasseh's reign was marked by the systematic undoing of his father Hezekiah's reforms, the introduction of child sacrifice, widespread idolatry, and the defilement of the very Temple of the LORD (2 Kings 21:3-9). This level of rebellion against the covenant God of Israel was so profound that it necessitated a judgment of such magnitude that its very report would cause extreme shock and dread, leaving all who heard it utterly stunned and disturbed, similar to the judgment pronounced on Eli's house in 1 Samuel 3:11.

Does this verse mean God is vengeful or unjust?

Answer: No, this verse does not portray God as vengeful or unjust, but rather as holy and righteous. The judgment announced in 2 Kings 21:12 is a just consequence of Judah's persistent and egregious rebellion against the covenant they had with God. Throughout the Old Testament, God demonstrated immense patience and offered numerous warnings and opportunities for repentance (e.g., through prophets like Isaiah and Jeremiah). However, when His people repeatedly and defiantly turned to idolatry, shedding innocent blood, and desecrating His sanctuary, His holiness demanded a response. This judgment is an act of divine justice, upholding the moral order and demonstrating that God takes sin seriously. It is a reflection of His character as a God who is both loving and just, merciful yet also righteous in His judgments, as seen in passages like Deuteronomy 32:4 and Psalm 7:11.

CHRIST-CENTERED FULFILLMENT

While 2 Kings 21:12 details a terrifying judgment upon Old Testament Judah, its theological echoes resonate profoundly in the person and work of Jesus Christ. The "evil" (calamity) brought upon Jerusalem and Judah foreshadows the ultimate judgment for sin, a judgment that Christ Himself absorbed on the cross. The sin of Manasseh and Judah, which sealed their fate, represents humanity's universal rebellion against God, a rebellion that deserved a cosmic "ears shall tingle" moment of divine wrath. Yet, in an astonishing act of divine love, God sent His Son, Jesus, who became sin for us (2 Corinthians 5:21), bearing the full weight of God's righteous judgment against sin. The destruction of Jerusalem, partially fulfilled in the Babylonian exile, finds its ultimate spiritual parallel in the condemnation of those who reject Christ, who is the only means of escape from the greater, eternal judgment to come (John 3:18). Jesus, the true Temple (John 2:19-21), was defiled and broken for our transgressions, offering Himself as the perfect sacrifice to atone for the very sins that provoked such wrath in the Old Testament. Thus, what was a terrifying pronouncement of judgment in 2 Kings 21:12 becomes, through Christ, a powerful declaration of the depth of sin and the even greater depth of God's saving grace, providing a way for humanity to escape the deserved "evil" through faith in the Lamb of God who takes away the sin of the world.

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Commentary on 2 Kings 21 verses 10–18

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–18. 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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