2 Kings 21:11
Because Manasseh king of Judah has done these abominations, and has done wickedly above all that the Amorites did, which were before him, and has made Judah also to sin with his idols:
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(11) And hath done.—The and is not in the Hebrew, though the Syriac and Arabic supply it. It is not wanted, for the sense is, namely, because he hath done wickedly, &c.

The Amorites.—A general designation of the native races of Canaan, just as in Homer Achaeans. Danaans, &c., in turn represent the Greeks. (See Amos 2:9,’ Ezekiel 16:3; and comp. 1Kings 21:26.)

2 Kings 21:11-12. Manasseh hath done wickedly, above what the Amorites did — The Canaanitish nations; all so called from one eminent part of them, Genesis 15:16. And hath made Judah to sin with his idols — By his example, encouragement, counsel, authority, and command. Therefore I am bringing evil upon Jerusalem — It will come, and it is at no great distance. Whosoever heareth of it, both his ears shall tingle — The report of it shall fill men’s minds with terror and amazement. 21:10-18 Here is the doom of Judah and Jerusalem. The words used represent the city emptied and utterly desolate, yet not destroyed thereby, but cleansed, and to be kept for the future dwelling of the Jews: forsaken, yet not finally, and only as to outward privileges, for individual believers were preserved in that visitation. The Lord will cast off any professing people who dishonour him by their crimes, but never will desert his cause on earth. In the book of Chronicles we read of Manasseh's repentance, and acceptance with God; thus we may learn not to despair of the recovery of the greatest sinners. But let none dare to persist in sin, presuming that they may repent and reform when they please. There are a few instances of the conversion of notorious sinners, that none may despair; and but few, that none may presume.The prophets - None of the prophets of this reign are certainly known. One may possibly have been Hosai or Hozai (2 Chronicles 33:19, margin), who perhaps wrote a life of Manasseh. 10-17. And the Lord spake by his servants the prophets—These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (2Ch 33:18) and now form part of the sacred canon. Above all that the Amorites did, i.e. the Canaanitish nations, all so called from one eminent part of them. See Poole "Genesis 15:16".

Hath made Judah also to sin with his idols; by his example, encouragement, counsel, authority, and command. Because Manasseh king of Judah hath done these abominations,.... Before named, 2 Kings 21:3,

and hath done wickedly above all that the Amorites did that were before him; one of the seven nations of Canaan, a principal of them, and which is put for all the rest:

and hath made Judah also to sin with his idols: the worship of them, as the Targum; which he did both by his edicts, and by his example.

Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols:
11. all that the Amorites] The Amorites are put for the inhabitants of Canaan generally, though strictly the Amorites, with the Hittites and the Jebusites, were the mountaineer portion of the people, whilst the Canaanites dwelt by the sea and by the Jordan. See Numbers 13:29.Verse 11. - Because Manasseh King of Judah hath done these abominations (comp. ver. 2), and hath done wickedly above all that the Amorites did, which were before him (comp. ver. 9). The "Amorites" are put here (as in Genesis 15:16; 1 Kings 21:26; and Amos 2:9, 10) for the Canaanitish nations generally. Next to the Hittites, they were the most important of the seven nations. And hath made Judah also to sin with his idols (see the comment on ver. 9). ויּבן ויּשׁב, "he built again" the high places, which Hezekiah had destroyed (2 Kings 18:4), erected altars for Baal and an Asherah, like Ahab of Israel (1 Kings 16:32-33). האשׁרה is the image of Asherah mentioned in 2 Kings 21:7, whereas in the Chronicles the thought is generalized by the plurals לבּעלים and האשׁרות. To these two kinds of idolatry, the idolatrous bamoth and the (true) Baal-and Asherah-worship, Manasseh added as a third kind the worship of all the host of heaven, which had not occurred among the Israelites before the Assyrian era, and was probably of Assyrian or Chaldaean origin. This worship differed from the Syrophoenician star-worship, in which sun and moon were worshipped under the names of Baal and Astarte as the bearers of the male and female powers of nature, and was pure star-worship, based upon the idea of the unchangeableness of the stars in contradistinction to the perishableness of everything earthly, according to which the stars were worshipped not merely as the originators of all rise and decay in nature, but also as the leaders and regulators of sublunary things (see Movers, Phniz. i. pp. 65 and 161). This star-worship was a later development of the primary star-worship of Ssabism, in which the stars were worshipped without any image, in the open air or upon the housetops, by simple contemplation, the oldest and comparatively the purest form of deification of nature, to which the earlier Arabians and the worshippers of the sun among the Ssabians (Zabians) were addicted (cf. Delitzsch on Job 31:26-27), and which is mentioned and forbidden in Deuteronomy 4:19 and Deuteronomy 17:3. In this later form the sun had sacred chariots and horses as among the Persians (2 Kings 23:11), and incense was offered to the stars, with the face turned towards the east, upon altars which were built either upon housetops, as in the case of the Nabataeans (Strabo, xvi. 784), or within the limits of the temple in the two courts (cf. Ezekiel 8:16, also 2 Kings 21:5; 2 Kings 23:12, and 2 Chronicles 33:5; Jeremiah 19:13; Zephaniah 1:5). This burning of incense took place not merely to the sun and moon, but also to the signs of the zodiac and to all the host of heaven, i.e., to all the stars (2 Kings 23:5); by which we are no doubt to understand that the sun, moon, planets and other stars, were worshipped in conjunction with the zodiac, and with this were connected astrology, augury, and the casting of nativities, as in the case of the later so-called Chaldaeans.

(Note: Movers (Phniz. i. p. 65) correctly observes, that "in all the books of the Old Testament which are written before the Assyrian period there is no trace of any (?) star-worship; not that the Phoenician (Canaanitish) gods had not also a sidereal significance, but because this element was only a subordinate one, and the expressions, sun, moon, and stars, and all the host of heaven, which are not met with before, become for the first time common now," - although his proofs of the difference between the Assyrian star-worship and the Phoenician and Babylonian image-worship stand greatly in need of critical sifting.)

This star-worship is more minutely described in 2 Kings 21:4, 2 Kings 21:5. The two verses are closely connected. The מזבּחות וּבנה of 2 Kings 21:4 is resumed in מזב ויּבן in 2 Kings 21:5, and the יי בּבית of 2 Kings 21:4 is more minutely defined in the יי בּית חצרות בּשׁתּי of. 2 Kings 21:5. "In the two courts:" not merely in the outer court, but even in the court of the priests, which was set apart for the worship of Jehovah.

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