2 Chronicles 33:15
And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.
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EXPOSITORY (ENGLISH BIBLE)
(15) Took away the strange gods.—Comp. 2Chronicles 33:3-7. For the phrase “strange gods” (ĕlôhê nēkār), see Genesis 35:2.

The idol.—That is, the Asherah (2Chronicles 33:3; 2Chronicles 33:7; 2Kings 21:7; 2Kings 17:16).

In the mount of the house.—The temple hill. Thenius says: the courts with the altars in them (2 Kings xxi 4, 5).

Cast them out.—Comp. 2Chronicles 29:16; 2Chronicles 30:14 Manasseh’s reform was hardly complete, for some of his altars remained for Josiah to pull down (2Kings 23:12).

2 Chronicles 33:15-16. He took away the strange gods — The images of them, and that idol, whatever it was, which he had set up with so much solemnity in the house of the Lord. And all the altars — The idolatrous altars, as detestable things, loathing them as much, it is to be hoped, as ever he had loved them. And he repaired the altar of the Lord — Which had either been abused or broken down by some of the idolatrous priests, or at least neglected, and was therefore gone out of repair. And sacrificed thereon peace-offerings — To implore God’s favour; and thank-offerings — To praise him for his deliverance. And commanded Judah to serve the Lord — Using his power to reform his people, as he had before abused it to corrupt them. Thus he brought forth fruit meet for repentance, and endeavoured, as far as he could, to repair the injuries which he had done to the cause of God by his impious commands, 2 Chronicles 33:9. Observe, reader, those that truly repent of their sins, will not only return to God themselves, but will do all they can to bring those back to him that have, by their example, been seduced and drawn away from him.33:1-20 We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of God's pardoning mercy, and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for mercy and deliverance. He confessed his sins, condemned himself, was humbled before God, loathing himself as a monster of impiety and wickedness. Yet he hoped to be pardoned through the abundant mercy of the Lord. Then Manasseh knew that Jehovah was God, able to deliver. He knew him as a God of salvation; he learned to fear, trust in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against God; on his having led thousands into sin and perdition; and on his blood-guiltiness in the persecution of a number of God's children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which God hath not denied to thee; it is not thy sin, but thy impenitence, that bars heaven against thee.Rather, "he built the outer wall of the city of David on the west of Gihon-in-the-valley." The wall intended seems to have been that toward the northeast, which ran from the vicinity of the modern Damascus gate across the valley of Gihon, to the "fish-gate" at the northeast corner of the "city of David."

We may gather from this verse that, late in his reign, Manasseh revolted from the Assyrians, and made preparations to resist them if they should attack him. Assyria began to decline in power about 647 B.C., and from that time her outlying provinces would naturally begin to fall off. Manasseh reigned until 642 B.C.

14. he built a wall without the city … on the west side of Gihon … even to the entering in at the fish gate—"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropœon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [Barclay]. No text from Poole on this verse. And he took away the strange gods, and the idol out of the house of the Lord,.... Which he had set there, 2 Chronicles 33:7.

and all the altars that he had built in the mount of the house of the Lord, and in Jerusalem; see 2 Chronicles 33:4,

and cast them out of the city; perhaps into the brook Kidron; all this he did to show the sincerity of his repentance for his idolatry, and his abhorrence of it.

And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.
EXEGETICAL (ORIGINAL LANGUAGES)
15. the idol] Cp. 2 Chronicles 33:7.Verse 15. - It will be noted how the mount of the house of the Lord is here differenced from the city. "The city" seems to have comprised the two hills east and west of the Tyropoean valley, and the "fore" city enclosed by the new wall (see Dr. Murphy's valuable little 'Handbook to Chronicles'). The strange gods, the idol, and the altars have all been mentioned in vers. 3-7. The reign of Manasseh; cf. 2 Kings 21:1-18. - The characteristics of this king's reign, and of the idolatry which he again introduced, and increased in a measure surpassing all his predecessors (2 Chronicles 33:1-9), agrees almost verbally with 2 Kings 21:1-9. Here and there an expression is rhetorically generalized and intensified, e.g., by the plurals לבּעלים and אשׁרות (2 Chronicles 33:3) instead of the sing. לבּעל and אשׁרה (Kings), and בּנין (2 Chronicles 33:6) instead of בּנו (see on 2 Chronicles 28:3); by the addition of וכשּׁף to ונחשׁ עונן, and of the name the Vale of Hinnom, 2 Chronicles 33:6 (see on Joshua 15:18, גּי for גּיא); by heaping up words for the law and its commandments (2 Chronicles 33:8); and other small deviations, of which הסּמל פּסל (2 Chronicles 33:7) instead of האשׁרה פּסל (Kings) is the most important. The word סמל, sculpture or statue, is derived from Deuteronomy 4:16, but has perhaps been taken by the author of the Chronicle from Ezekiel 8:3, where סמל probably denotes the statue of Asherah. The form עילום for עולם (2 Chronicles 33:7) is not elsewhere met with.
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