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 21:9 powerfully encapsulates the profound spiritual degradation of the Southern Kingdom of Judah during King Manasseh's exceptionally long and malevolent reign. Despite being the heir to his father Hezekiah's legacy of religious reform, Manasseh systematically dismantled true worship, reintroducing and intensifying pagan practices, idolatry, and even child sacrifice. This verse starkly highlights the people's deliberate refusal to obey God's commands and Manasseh's active, corrupting influence, which together plunged Judah into a state of depravity that shockingly surpassed even that of the Canaanite nations whom the LORD had previously dispossessed for their abominations, thereby sealing Judah's fate for divine judgment.
CONTEXT
Exposition and Analysis
Key Word Analysis
The phrase "hearkened not" employs the Hebrew verb shâmaʻ, which signifies far more than mere auditory perception. It implies listening intelligently, understanding, and, crucially, obeying or giving heed. When used in the negative, as here, "they hearkened not," it denotes a deliberate and defiant refusal to obey God's commands, warnings, and prophetic messages. It points to a hardened heart and an active rejection of divine authority and covenant stipulations, indicating a willful turning away from God's revealed will rather than simple ignorance or oversight.
The word "seduced" is derived from the Hiphil stem of the Hebrew verb tâʻâh (H8582), which means "to cause to go astray," "to lead astray," "to deceive," or "to mislead." This form emphasizes Manasseh's active, insidious, and persuasive role in corrupting the nation. He was not a passive observer of Judah's decline but an energetic instigator, actively pulling the people away from Yahweh worship and into the depths of paganism, idolatry, and immorality, demonstrating a deliberate intent to pervert their spiritual path.
The term "evil" (H7451) is a broad descriptor for that which is bad, whether naturally or morally. In this context, it encompasses the full spectrum of Manasseh's and Judah's wicked actions: idolatry, child sacrifice, divination, bloodshed, and all forms of covenant violation. The comparative "more evil" underscores the qualitative and quantitative increase in their wickedness, indicating that their sin was not merely equivalent to but surpassed the abominations for which God had previously judged and dispossessed other nations.
Verse Breakdown
"But they hearkened not"
This opening clause immediately establishes the collective culpability of the people of Judah. Despite the enduring presence of God's Law, the sacred Temple, and the implicit warnings of prophets (who would have been active during or preceding this period), the populace of Judah consciously chose to disregard God's voice. This highlights a pervasive spiritual deafness and a willful rejection of their covenant relationship, indicating that their sin was not solely a consequence of Manasseh's influence but also their own complicity, lack of spiritual discernment, and active choice to rebel against divine truth.
"and Manasseh seduced them to do more evil"
This pivotal part of the verse identifies King Manasseh as the primary catalyst and active agent in Judah's profound spiritual downfall. The verb "seduced" (from tâʻâh) powerfully underscores his deliberate and influential role in leading the people astray. He systematically dismantled the reforms of his father Hezekiah and actively promoted idolatry, pagan practices, and even child sacrifice, effectively corrupting the entire nation from the top down. The phrase "more evil" sets up the shocking and damning comparison that follows, emphasizing the extreme and unprecedented nature of the depravity he instigated.
"than did the nations whom the LORD destroyed before the children of Israel"
This is the most damning indictment within the verse, drawing a direct and horrifying parallel between Judah's current state and the Canaanite nations that God had dispossessed from the land due to their abominable practices (e.g., child sacrifice, sorcery, sexual perversions). The shocking revelation is that Judah, God's chosen people, who had received His law, His revelation, and His covenant, had now surpassed the very wickedness that led to the judgment and expulsion of those pagan nations. This highlights the profound principle that "to whom much is given, much will be required," and signifies an unparalleled betrayal of their unique covenant with Yahweh, making their impending judgment inevitable and justly deserved.
Literary Devices
The verse employs several potent literary devices to convey its message of profound spiritual decline and impending judgment. Contrast is central, starkly juxtaposing the righteous reign of Hezekiah with the profound wickedness of his son Manasseh, and more significantly, contrasting Judah's status as God's chosen, covenant people with their shocking descent into practices worse than the pagan nations they were divinely commissioned to displace. Hyperbole or Intensification is powerfully evident in the phrase "more evil than," which conveys the extreme, unprecedented, and utterly shocking nature of Judah's apostasy. While perhaps not every individual act was quantitatively worse, the collective spiritual state and systemic embrace of abominations surpassed the previous standard of wickedness that had warranted divine judgment. The reference to "the nations whom the LORD destroyed" serves as a powerful Allusion to the foundational narratives of the Exodus and Conquest, reminding the reader of God's past judgments against idolatry and the covenant stipulations that Judah was now flagrantly violating. This also functions as Foreshadowing, hinting strongly at the impending judgment and exile that will inevitably befall Judah, mirroring the fate of the dispossessed nations.
Theological and Thematic Connections
This verse powerfully illustrates the theological principle of greater light, greater accountability. Judah, as God's covenant people, had received unparalleled divine revelation, enjoyed a special relationship with Yahweh, and possessed the tangible presence of His Temple. Their sin was not one of ignorance but of deliberate rebellion against known truth, compounded by the active seduction of their king. This makes their apostasy profoundly grievous in God's eyes, surpassing even the wickedness of pagan nations who lacked such divine illumination. It underscores God's unwavering justice, demonstrating that His judgment is impartial and that even His chosen people are not exempt from the severe consequences of persistent, willful sin. The depth of Judah's depravity under Manasseh set a trajectory of spiritual decline that even subsequent reforms could not fully reverse, ultimately leading to their devastating exile.
Reflection and Application
The tragic account of Manasseh and the people of Judah serves as a sobering mirror for all generations, offering timeless lessons on spiritual responsibility and the dangers of compromise. It powerfully reminds us of the immense accountability that accompanies spiritual privilege and divine knowledge. When we, as individuals or communities, are given God's truth, His Holy Word, and the indwelling presence of His Spirit, our failure to "hearken" (to listen attentively and obey wholeheartedly) becomes a matter of grave consequence. This verse challenges us to critically examine the influences in our lives—whether from leaders, prevailing cultural trends, or personal choices—that might subtly or overtly "seduce" us away from God's commands and biblical truth. It highlights the insidious nature of spiritual complacency, where a gradual hardening of the heart can lead to a state of depravity that, shockingly, surpasses even that of those who have never known God's light. We are called to constant vigilance, active discernment, and unwavering responsiveness to God's voice, lest we too fall into a similar pattern of apostasy and incur the just consequences of persistent, deliberate sin.
Questions for Reflection
FAQ
Question: Why was Manasseh's sin considered "more evil" than the nations God destroyed?
Manasseh's sin, and the sin of the people he led, was considered "more evil" not necessarily in every single act, but in its profound theological and covenantal context. The nations God destroyed (like the Canaanites) were pagan, operating without the specific, direct revelation of Yahweh's Law. While their practices were abhorrent, they sinned largely out of ignorance of the one true God. Judah, on the other hand, was God's chosen people, uniquely entrusted with His Law, His prophets, and His very presence in the Temple in Jerusalem. They had a sacred covenant relationship with Yahweh, who had miraculously delivered them from slavery and established them in the promised land. For them to not only adopt but intensify the very abominations that led to the expulsion of the Canaanites was a profound and deliberate betrayal of their covenant and a sin against greater light and knowledge. Their rebellion was a conscious and defiant rejection of the God who had revealed Himself to them, making their culpability far greater, as articulated in the principle found in Luke 12:48.
Question: Did Judah's apostasy under Manasseh lead directly to their exile?
Yes, Manasseh's reign is explicitly identified as a primary and decisive cause for Judah's eventual exile to Babylon. While his grandson Josiah later enacted significant and commendable reforms (2 Kings 23), the spiritual damage inflicted by Manasseh's long and wicked reign was so profound and pervasive that it set the nation on an irreversible course toward divine judgment. 2 Kings 23:26 states, "Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal." The prophet Jeremiah also confirms this, stating, "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" (Jeremiah 15:4). Manasseh's sins, particularly his shedding of innocent blood throughout Jerusalem (2 Kings 21:16), created an insurmountable debt of iniquity that even Josiah's righteousness and reforms could not fully expiate, leading to the ultimate divine judgment of exile.
Christ-Centered Fulfillment
The tragic account of Manasseh and Judah's apostasy, where a corrupt king "seduced" his people into committing "more evil than did the nations," finds profound Christ-centered fulfillment in several crucial ways. First, Manasseh's devastating leadership stands in stark contrast to Jesus Christ, the Good Shepherd, who leads His flock not into idolatry, deception, and destruction, but into truth, righteousness, and eternal life. Where Manasseh actively misled and corrupted his people, Christ actively seeks and saves the lost, delivering them from the power of sin and spiritual darkness (Colossians 1:13). Second, the people's failure to "hearken" to God's voice highlights humanity's inherent spiritual deafness, stubborn rebellion, and profound susceptibility to sin's allure. This fallen condition necessitates divine intervention, which Christ perfectly provides through His atoning sacrifice. He bore the full weight of the judgment for our inability to obey and our propensity to be led astray, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Finally, the Old Covenant's inherent inability to produce lasting, heartfelt obedience, as tragically exemplified by Judah's repeated apostasy, points forward to the New Covenant established in Christ's blood. Under this superior covenant, God promises to write His laws on our hearts and minds, not merely on stone tablets, empowering us to truly "hearken" and obey through the indwelling Holy Spirit (Hebrews 8:10). Thus, the spiritual darkness and ultimate judgment brought by Manasseh's reign powerfully illuminate the glorious light and redemptive power of Christ, our perfect King, who not only rescues us from the seduction of sin but supernaturally transforms our hearts to walk in His righteous ways.