So the LORD brought against them the military commanders of the king of Assyria, who captured Manasseh, put a hook in his nose, bound him with bronze shackles, and took him to Babylon. So the LORD brought against themThis phrase emphasizes the sovereignty and active role of the LORD in the affairs of nations and individuals. The Hebrew root for "brought" is "בּוֹא" (bo), which means to come or bring. This indicates that it was not merely by chance or human decision that the Assyrian commanders came against Judah, but it was orchestrated by God Himself. This reflects the biblical principle that God is in control of history and uses even foreign nations to accomplish His purposes, as seen throughout the Old Testament. the commanders of the army of the king of Assyria
The Assyrian Empire was a dominant force in the ancient Near East during this period. The "commanders" (Hebrew: "שָׂרֵי" - sarim) were high-ranking military officials. Historically, Assyria was known for its military prowess and brutal tactics, which were often used as instruments of divine judgment against Israel and Judah. This highlights the seriousness of Manasseh's sin and the extent to which God would go to bring about repentance and correction. who captured Manasseh
Manasseh was one of the most notorious kings of Judah, known for his idolatry and leading the nation into sin. The Hebrew word for "captured" is "לָכַד" (lakad), meaning to seize or take. This capture signifies a turning point in Manasseh's life, where God intervenes directly to humble him. It serves as a reminder of the consequences of sin and the lengths to which God will go to bring His people back to Himself. put a hook in his nose
This phrase is both literal and symbolic. The Assyrians were known for their cruel treatment of captives, often leading them away with hooks or rings through their noses as a sign of humiliation and subjugation. The Hebrew word "חָח" (chach) refers to a hook or ring. This imagery underscores the depth of Manasseh's fall from power and the humiliation that comes with rebellion against God. It is a vivid picture of the consequences of pride and disobedience. bound him with bronze shackles
Bronze shackles were used to restrain prisoners, symbolizing captivity and loss of freedom. The Hebrew word "נְחֹשֶׁת" (nechoshet) for bronze indicates strength and durability, suggesting that Manasseh's captivity was both secure and severe. This binding represents the spiritual bondage that results from sin, and yet it also sets the stage for Manasseh's eventual repentance and restoration, illustrating God's mercy and the possibility of redemption. and took him to Babylon
Babylon, though not yet the dominant power it would become, was a significant city in the Assyrian Empire. The act of taking Manasseh to Babylon signifies a complete removal from his position and homeland, a form of exile. This is a precursor to the later Babylonian exile of Judah, serving as a warning of what continued disobedience would bring. It also foreshadows the theme of exile and return that is central to the biblical narrative, highlighting God's desire to restore His people even after judgment. Persons / Places / Events 1. The LORDThe sovereign God of Israel, who exercises judgment and mercy. 2. ManassehKing of Judah, known for his idolatry and evil practices, but later repented. 3. Commanders of the army of the king of AssyriaMilitary leaders used by God to execute judgment on Manasseh. 4. AssyriaA powerful empire during this period, known for its military might and conquests. 5. BabylonThe place where Manasseh was taken captive, symbolizing exile and punishment. Teaching Points God's Sovereignty in DisciplineGod uses nations and leaders as instruments of His judgment. His sovereignty extends over all earthly powers. The Consequences of SinManasseh's capture illustrates the severe consequences of turning away from God. Sin leads to bondage and exile. The Possibility of RepentanceDespite Manasseh's wickedness, his account later reveals the power of repentance and God's willingness to forgive. The Role of Suffering in Spiritual GrowthSuffering and discipline can lead to spiritual awakening and transformation, as seen in Manasseh's eventual repentance. Hope for RestorationEven in the darkest times, God offers hope and a path to restoration for those who turn back to Him. Bible Study Questions 1. How does the account of Manasseh illustrate the principle of divine discipline found in Hebrews 12:5-11? 2. In what ways can we see God's sovereignty at work in the events of 2 Chronicles 33:11, and how does this apply to our understanding of current world events? 3. Reflect on a time when you experienced the consequences of a poor decision. How did that experience lead to personal growth or change? 4. How can the hope of restoration found in Jeremiah 29:10-14 encourage us when we face the consequences of our actions? 5. What steps can we take to ensure that we remain faithful to God and avoid the pitfalls of idolatry and rebellion seen in Manasseh's early reign? Connections to Other Scriptures 2 Kings 21Provides a parallel account of Manasseh's reign, highlighting his idolatry and the consequences. Isaiah 10:5-6Describes Assyria as the rod of God's anger, used to discipline His people. Psalm 107:10-14Speaks of those who sit in darkness and chains due to rebellion, but find deliverance through repentance. Jeremiah 29:10-14Offers hope of restoration after exile, emphasizing God's plans for His people. Hebrews 12:5-11Discusses God's discipline as an act of love, intended for our growth and righteousness. People Amon, Ben, David, Hezekiah, Israelites, Josiah, Manasseh, SolomonPlaces Assyria, Babylon, Fish Gate, Gihon, Jerusalem, Ophel, Valley of HinnomTopics Army, Asshur, Assyria, Babylon, Bind, Bound, Brass, Brazen, Bringeth, Bronze, Captains, Capture, Captured, Carried, Cause, Chains, Commanders, Fetters, Heads, Hook, Hooks, Host, Manasseh, Manas'seh, Nose, Prisoner, Shackles, Thickets, Thorns, WhereforeDictionary of Bible Themes 2 Chronicles 33:11 4312 bronze
5171 nose
5461 prisoners 2 Chronicles 33:1-25 5366 king 2 Chronicles 33:10-11 4215 Babylon 2 Chronicles 33:11-13 8150 revival, personal Library Manasseh's Sin and Repentance
'So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. 10. And the Lord spake to Manasseh, and to his people: but they would not hearken. 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. 12. And when he was in affliction, he besought the Lord his God, and humbled …
Alexander Maclaren—Expositions of Holy ScriptureManasseh
BY REV. J. G. GREENHOUGH, M.A. "Manasseh was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem."--2 CHRON. xxxiii. l. Fifty and five years--he wore the crown a longer time than any other of the house of David. Of all the kings that reigned in Jerusalem, this man's reign filled the largest space; yet he is the one king of Judah about whom we are told least. In the modern city of Venice there is a hall which is adorned with the portraits of all the doges …
George Milligan—Men of the Bible; Some Lesser-Known How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated …
John Cunningham—The Ordinance of Covenanting The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north …
John Lightfoot—From the Talmud and Hebraica The Power of Assyria at Its Zenith; Esarhaddon and Assur-Bani-Pal
The Medes and Cimmerians: Lydia--The conquest of Egypt, of Arabia, and of Elam. As we have already seen, Sennacherib reigned for eight years after his triumph; eight years of tranquillity at home, and of peace with all his neighbours abroad. If we examine the contemporary monuments or the documents of a later period, and attempt to glean from them some details concerning the close of his career, we find that there is a complete absence of any record of national movement on the part of either Elam, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8 Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Chronicles 33:11 NIV2 Chronicles 33:11 NLT2 Chronicles 33:11 ESV2 Chronicles 33:11 NASB2 Chronicles 33:11 KJV
2 Chronicles 33:11 Commentaries
Bible Hub |
