TRV
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 21:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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 21:2 immediately introduces King Manasseh, son of the righteous King Hezekiah, by declaring that his reign was characterized by profound wickedness and a deliberate embrace of practices explicitly forbidden by God. This foundational verse sets the somber tone for one of the darkest periods in Judah's history, establishing Manasseh's radical departure from his father's spiritual legacy and his adoption of the detestable customs of the very nations whom the LORD had previously dispossessed from the land due to their egregious idolatry and immorality.
Context
Literary Context
This verse serves as the opening statement regarding Manasseh's reign, immediately following the account of his father, Hezekiah, who is consistently portrayed as one of Judah's most righteous kings, initiating significant religious reforms and trusting in the LORD during times of crisis. The narrative of 2 Kings 18-20 highlights Hezekiah's devotion, his destruction of idolatrous sites, and his reliance on Yahweh. The stark contrast between Hezekiah's covenant fidelity and Manasseh's profound depravity is central to the narrative flow, signaling a dramatic and tragic downturn in Judah's spiritual trajectory. The subsequent verses in 2 Kings 21 meticulously detail the specific "abominations" Manasseh committed, including rebuilding high places, erecting Asherah poles, worshiping the host of heaven, practicing divination, and even sacrificing his own son, thus plunging Judah into unprecedented spiritual corruption that would ultimately seal its fate.
Historical & Cultural Context
Manasseh ascended the throne of Judah around 697/696 BC at the remarkably young age of twelve, reigning for an unprecedented 55 years (697/642 BC). This exceptionally long reign occurred during a period of significant Assyrian dominance, particularly under powerful emperors like Esarhaddon and Ashurbanipal. While his father Hezekiah had famously resisted Assyrian hegemony, Manasseh appears to have adopted a policy of appeasement, possibly incorporating Assyrian religious practices into Judah's worship as a means of securing political favor or avoiding military conflict. The "heathen" or "nations" specifically refers to the Canaanite peoples and other surrounding pagan cultures (e.g., Ammonites, Moabites, Philistines) whose religious practices—including Baal worship, Asherah worship, child sacrifice, divination, and cultic prostitution—were explicitly condemned by Yahweh and had led to their expulsion from the land of Canaan centuries earlier, as detailed in passages like Deuteronomy 18:9-12. Manasseh's adoption of these practices represented a direct affront to the Mosaic covenant and a wholesale return to the very idolatry God had judged.
Key Themes
This verse powerfully introduces several major themes that permeate the books of Kings and the broader Deuteronomistic History. Firstly, it highlights the theme of Covenant Faithfulness and Apostasy. Manasseh's actions represent a blatant rejection of the covenant relationship with Yahweh, contrasting sharply with the covenant fidelity championed by his father, Hezekiah. Secondly, the verse underscores the destructive nature of Idolatry and Syncretism. By embracing the "abominations of the heathen," Manasseh not only permitted but actively promoted the worship of false gods, defiling the temple and the land, and corrupting the spiritual life of the nation. This leads to the third theme: Divine Judgment and Consequences of Sin. The explicit reference to God having "cast out" these nations for their practices serves as a stark reminder of divine justice and foreshadows the inevitable judgment that Manasseh's actions will bring upon Judah, ultimately leading to their exile, as detailed later in 2 Kings 24-25. The verse also subtly touches on the theme of Individual Responsibility, demonstrating that even a king from a godly lineage can choose a path of profound wickedness, impacting an entire nation.
Exposition and Analysis
Key Word Analysis
This term (H7451) is used broadly in the Old Testament to describe that which is morally bad, wicked, or harmful. In the context of "in the sight of the LORD," it signifies actions, attitudes, or character that are contrary to God's holy nature and His revealed will. It implies not merely misfortune or discomfort, but a deliberate transgression against divine standards, incurring God's displeasure and judgment. Manasseh's "evil" was not a passive failing but an active, willful rebellion against Yahweh's commands.
This is a strong theological term (H8441) denoting something utterly detestable, repugnant, or abhorrent to God. It is frequently applied to idolatrous practices, sexual perversions, and child sacrifice, which were characteristic of Canaanite religion. The use of tôwʻêbah here emphasizes the extreme nature of Manasseh's sin, indicating practices that were not merely wrong but deeply offensive to God's holiness and covenant purity, defiling both the people and the land.
While yârash (H3423) often means "to inherit" or "to possess," its broader semantic range, as indicated by the Strong's definition, includes "to occupy (by driving out previous tenants, and possessing in their place)" and "to expel, to impoverish, to ruin." In this context, "whom the LORD cast out" highlights God's active role in judging and expelling the previous inhabitants of Canaan due to their wickedness. This serves as a powerful reminder of God's justice and the consequences of engaging in the very practices that led to their downfall, underscoring Manasseh's deliberate disregard for divine precedent and the historical lessons of God's judgment.
Verse Breakdown
"And he did [that which was] evil in the sight of the LORD"
This clause immediately establishes the moral and spiritual character of Manasseh's reign. His actions were not merely politically or socially problematic, but fundamentally offensive to God. The phrase "in the sight of the LORD" emphasizes that God is the ultimate judge and standard of righteousness, and Manasseh's conduct was a direct violation of divine law and covenant expectations. It sets him in stark contrast to his father, Hezekiah, who consistently "did what was right in the eyes of the LORD."
"after the abominations of the heathen"
This specifies the nature of Manasseh's evil. He did not invent new forms of wickedness but deliberately imitated and adopted the detestable religious and social practices of the surrounding pagan nations. These "abominations" included the full spectrum of idolatry, such as Baal worship, Asherah worship, astral worship, child sacrifice, divination, and necromancy, all of which were strictly forbidden by the Mosaic Law and represented a profound betrayal of Israel's unique covenant relationship with Yahweh.
"whom the LORD cast out before the children of Israel."
This final clause provides a crucial historical and theological context for Manasseh's actions. It serves as a stark reminder that the very reason God had dispossessed the Canaanites from the land and given it to Israel was because of their egregious "abominations." By engaging in these same practices, Manasseh was not only defying God's commands but was also inviting the same divine judgment that had befallen the previous inhabitants, setting Judah on a dangerous trajectory toward exile. This highlights a profound irony and a tragic failure to learn from history, demonstrating a willful blindness to divine precedent.
Literary Devices
The verse employs several potent literary devices to convey its message. Juxtaposition is immediately evident by placing Manasseh's wickedness directly after the righteous reign of Hezekiah, creating a sharp and tragic contrast that underscores the profound spiritual decline. The phrase "after the abominations of the heathen" utilizes allusion, referencing the long history of God's warnings and judgments against pagan practices, which were well-known to the Israelite audience from the Pentateuch. Furthermore, the explicit mention of "whom the LORD cast out" functions as a form of foreshadowing and irony. It is deeply ironic that Manasseh would embrace the very practices that led to the expulsion of the previous inhabitants, and this act foreshadows the eventual "casting out" of Judah itself into exile due to its persistent sin, a consequence directly attributed to Manasseh's reign later in the narrative. The language itself, particularly "evil" and "abominations," is highly evaluative, leaving no ambiguity about the narrator's moral judgment of Manasseh's actions, and serving as a theological commentary on the king's reign.
Theological and Thematic Connections
This verse is a foundational statement on the consequences of spiritual apostasy and the enduring nature of God's holiness and justice. Manasseh's deliberate embrace of "abominations" represents a profound rejection of the covenant God had established with Israel, a covenant that demanded exclusive worship and moral purity. His actions illustrate the Deuteronomic principle that obedience brings blessing, while disobedience brings judgment, and that the land itself would "vomit out" those who defiled it with such practices. The narrative of Manasseh serves as a powerful warning against syncretism and the adoption of worldly values that contradict divine truth, demonstrating that even a rich spiritual heritage does not guarantee personal righteousness. His reign initiated a downward spiral that ultimately led to the Babylonian exile, underscoring the cumulative effect of national sin and the unwavering nature of God's righteous standards.
Reflection and Application
The tragic account of Manasseh in 2 Kings 21:2 serves as a sobering reminder that spiritual heritage is not a guarantee of personal faithfulness. Manasseh, raised by the godly King Hezekiah, chose a path of profound wickedness, actively reversing his father's reforms and leading the nation into deep idolatry. This compels us to reflect on our own spiritual walk: are we merely resting on the faith of our parents or community, or are we actively cultivating a personal, obedient relationship with God? The "abominations of the heathen" that Manasseh embraced—idolatry, child sacrifice, divination—may manifest in different forms today, such as the worship of materialism, self, or human ideologies, or the moral compromises that contradict biblical truth. This verse challenges us to critically examine the cultural influences we absorb and to discern whether our practices align with God's unchanging standards. It calls us to a radical commitment to God's holiness, resisting the temptation to conform to the patterns of the world and instead striving for genuine transformation and obedience, recognizing that our choices have far-reaching consequences, not only for ourselves but also for those around us.
Questions for Reflection
FAQ
What were some of the specific "abominations" Manasseh committed, and why were they so offensive to God?
Manasseh's "abominations" (Hebrew: tôwʻêbah) were a direct reintroduction and promotion of the detestable religious practices of the Canaanites and Assyrians, which God had strictly forbidden and judged. These included:
These practices were offensive because they represented a fundamental betrayal of the covenant with Yahweh, who demanded exclusive worship and moral purity. They involved the worship of false gods, often with immoral rituals, and violated the sanctity of human life (child sacrifice), defiling the land and the people.
Christ-Centered Fulfillment
Manasseh's reign, characterized by profound "evil" and "abominations," stands as a stark testament to humanity's deep-seated propensity for sin and rebellion against God. His failure to uphold the covenant, despite his righteous heritage, underscores the need for a perfect King who would not succumb to the allure of idolatry or worldly compromise. In Christ, we find the ultimate fulfillment of this need. Unlike Manasseh, who led his people into deeper sin, Jesus perfectly "did what was right in the sight of the LORD" in every aspect of His life, fulfilling all righteousness (Matthew 3:15). He did not merely avoid the "abominations" of the heathen, but actively confronted and overcame the spiritual forces of evil, demonstrating His supreme authority over sin and death (Colossians 2:15). The "casting out" of the heathen by God foreshadows Christ's ultimate victory over the powers of darkness and His establishment of a new kingdom where righteousness dwells. Through His atoning sacrifice, Jesus takes away the sins that are an "abomination" to God, offering cleansing and reconciliation that no human king could provide (Hebrews 9:14). He is the true Lamb of God who removes the sin of the world (John 1:29), enabling His followers to live lives pleasing to God, free from the power of sin and the allure of worldly "abominations," by the power of His Spirit (Romans 8:1-4).