2 Kings 21:17
Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah?
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EXPOSITORY (ENGLISH BIBLE)
(17) Now the rest of the acts of Manasseh . . .—See 2Chronicles 33:11-19 for the story of his captivity, repentance, and restoration, which is now allowed by the best critics to be genuine history, though at one time it was the fashion to consider it an edifying fiction of the chronicler’s.

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 writer of Kings relates in eighteen verses the history of 55 years, and consequently omits numerous facts of great importance in the life of Manasseh. Among the most remarkable of the facts omitted are the capture of Manasseh by the king of Assyria, his removal to Babylon, his repentance there, his restoration to his kingdom, and his religious reforms upon his return to it. These are recorded only in Chronicles (marginal reference, see the note). The writer of Kings probably considered the repentance of Manasseh but a half-repentance, followed by a half-reformation, which left untouched the root of the evil. 16. Moreover Manasseh shed innocent blood—Not content with the patronage and the practice of idolatrous abomination, he was a cruel persecutor of all who did not conform. The land was deluged with the blood of good men; among whom it is traditionally said Isaiah suffered a horrid death, by being sawn asunder (see on [352]Heb 11:37). No text from Poole on this verse. Now the rest of the acts of Manasseh and all that he did,.... Both good and bad, for he repented, and was humbled, and did many good things afterwards, though not recorded in this book:

and his sin that he sinned; his idolatry:

are they not written in the book of the chronicles of the kings of Judah? in which were recorded the most memorable events of their reigns; and in the canonical book of Chronicles are many things concerning Manasseh, which are not written here; see 2 Chronicles 33:11.

Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah?
EXEGETICAL (ORIGINAL LANGUAGES)
17. the rest of the acts of Manasseh] The compiler of Kings says no word about Manasseh’s repentance, which forms a considerable part of his history in Chronicles (2 Chronicles 33:12-19). There we read that in his distress he besought the Lord and the Lord heard him and brought him back out of Babylon. ‘Then Manasseh knew that the Lord he was God’. He also built parts of the walls of Jerusalem, and strengthened the cities of Judah. He took away the strange gods and built up the altar of the Lord. Mention is also made of his prayer, of which we have an apocryphal version preserved, and of the seers which spake unto him. There is quoted also as authority the history of Hozai (R.V.). Why the writer of Kings tells neither of Manasseh’s captivity nor of his repentance and return is not easy to understand. Perhaps as these events made no difference in the succession, and as he deals with the political rather than with the religious history of the nation, he preferred to omit any record of either the imprisonment of the king or his release.Verse 17. - Now the rest of the acts of Manasseh. Important additions to the history of Manasseh are made by the writer of Chronicles. From him we learn that, after prophetical warnings had been in vain addressed to him and to his people (2 Chronicles 33:10), he was visited with a Divine judgment, an Assyrian army under "captains" being sent against him, who took him prisoner, and carried him to Babylon - the city where Esarheddon, the successor of Sennacherib, and contemporary of Manasseh, ordinarily held his court. Here he remained for some considerable time "in affliction" (ver. 12), and, becoming convinced of sin and deeply penitent for his manifold transgressions, he turned to God in sincerity and truth, and being restored by the Assyrians to his kingdom, he put away the idolatrous practices and emblems which he had previously introduced, "repaired the altar of the Lord" which had gone to decay, and re-established, so far as he could, the worship of Jehovah (ver. 16). A special prophet, Hosai, seems to have chronicled his sins and his repentance in a work which survived the Captivity, and is twice quoted by the compiler of the Books of Chronicles (2 Chronicles 33:18, 19). The submission of Manasseh to Esarhaddon is noted in the latter's annals, about the year B.C. 680 (see 'Eponym Canon,' p. 139, line 13). Other "acts" of Manasseh were the fortification of Jerusalem "on the west side of Gihon in the valley" the strengthening of the defenses of Ophel, and the occupation with strong garrisons of the various fortresses within his dominions. He thus played his part of tributary ally to Assyria With zeal, placing the south-eastern frontier in an excellent condition to resist the assaults of Egypt. Manasseh outlived Esarhaddon, and was for many years contemporary with Asshur-bani-pal, his son, whose inscriptions, however, contain no mention of him. Most likely his name occurred on Cylinder C, line 3, which is now illegible (see G. Smith's' History of Asshur-bani-pal,' p. 31,line c). And all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? The "sin which he sinned" is probably his persecution, which was viewed as his worst sin (see ver. 16; and comp. 2 Kings 24:4). The Lord therefore announced through the prophets, to the rebellious and idolatrous nation, the destruction of Jerusalem and the deliverance of Judah into the hands of its enemies; but, as is added in 2 Chronicles 33:10, they paid no heed to them. The prophets who foretold this terrible judgment are not named. According to 2 Chronicles 33:18, their utterances were entered in the annals of the kings. Habakkuk was probably one of them, since he (Habakkuk 1:5) predicted the Chaldaean judgment as a fact which excited astonishment and appeared incredible. The Amorites are mentioned in 2 Kings 21:11 instar omnium as the supporters of the Canaanitish ungodliness, as in 1 Kings 21:26, etc. - The phrase, "that whosoever heareth it, both his ears may tingle," denotes such a judgment as has never been heard of before, and excites alarm and horror (cf. 1 Samuel 3:11 and Jeremiah 19:3). The Keri שׁמעהּ is a correction, to bring the pronom. suff. into conformity with the noun רעה so far as the gender is concerned, whereas in the Chethb שׁמעיו the masculine suffix is used in the place of the feminine, as is frequently the case.
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