Synopsis of the Chapter
The impious Manasseh reigns and restores idols, and kills the prophets. He is succeeded, verse 18, by his impious son Amon, who after two years is killed by his own servants, being succeeded by his pious son Josiah.
Verse 7: He Set Up an Idol of the Grove in the Temple ¶
7. He also set up an idol of the grove, which he had made, (an idol placed in the grove previously constructed by him, that is, an idol surrounded by a carved grove, he set up) in the temple, — that is, Manasseh had first constructed a grove, namely a wood sacred to the gods, and in it had placed an idol, which he then transferred from the grove into the temple; but because he could not transfer the grove with the idol, therefore in place of the grove, he made an image or likeness of the grove from gold, silver, or bronze, and in it placed the idol, and transferred it with the grove into the temple, so that there now not God in the temple, but a demon in the grove would be worshipped. Whence both were afterward destroyed by Josiah, Manasseh's grandson, chapter 23, verses 6 and 7.
Verse 10: The Lord Spoke by the Hand of His Servants the Prophets ¶
10. And the Lord spoke by the hand of His servants the prophets, — namely through Hosea, Amos, Joel, Nahum, Jonah, Obadiah, and especially Isaiah, Manasseh's father-in-law, who was therefore sawn apart by Manasseh with a wooden saw, and was a type of Christ crucified on the wood, as I said in the preface to Isaiah, and many other prophets, so much so that Josephus, book 10, chapter 14, asserts that "from their number every single day someone was punished by Manasseh."
Verse 13: I Will Stretch Over Jerusalem the Measuring Line of Samaria ¶
13. I will stretch over Jerusalem the measuring line of Samaria, — The "measuring line" metaphorically signifies the same measure of punishment, that is: By the same measure by which I punished, devastated, and carried away the Israelites from Samaria into Assyria, by the same I will punish, devastate, and carry away the Jews from Jerusalem into Babylon: for just as they were equal in guilt and idolatry, so they will be equal in punishment and captivity. It is a metaphor from craftsmen, who use an iron tool or line, which they extend with a mass of lead, so that according to its perpendicular they may construct a building, or tear down and destroy one already built, that is: I will destroy Jerusalem, and level it to the ground as with a measuring line, just as a craftsman is accustomed to demolish houses, and to level and flatten them to the ground by a measuring line; whence, explaining the same thing by another simile from wax, He declares, saying: "I will wipe out Jerusalem, as tablets are wiped clean; and wiping I will turn, and draw the stylus more frequently over its face," that is: I will wipe out Jerusalem as letters written on a wax tablet are wiped away. For in ancient times, before the invention of paper, they used to write on tablets covered with wax, and form letters in it with a stylus as with a pen. Therefore this stylus was pointed at the bottom: but blunt at the top, so that with the same instrument they might smooth over letters written in the wax when they wished, and with the wax leveled write other letters in it; if therefore only one word or letter was to be erased, they did it with one or two strokes of the stylus through the wax; but if more, with more strokes; but if all, with all strokes, until with the letters erased the wax was restored clean and smooth. So God did here in the destruction of Judea and Jerusalem. For first He brought upon it the hostile stylus of the king of Babylon, when He carried away Manasseh and the leaders of the kingdom as captives to Babylon, 2 Chronicles 33:11. Second, when Pharaoh Necho killed Josiah, who was the entire hope of the Jews, and seized his son Jehoahaz and carried him off to Egypt, chapter 23:33. Third, when Nebuchadnezzar captured and bound Jehoiakim, the brother of Jehoahaz. Fourth, when the same Nebuchadnezzar sent Jehoiachin, the son of Jehoiakim, with a great number of nobles and people to Babylon. Fifth and last, when the same carried away Zedekiah, the last king, with the remnant, and burned the city and the temple.
The sense therefore is: "I will stretch the measuring line over Jerusalem," that is: Not only will I demolish the city, but I will dig up the foundations, and leveling them to the ground as if by a measuring line I will make them equal, so that no trace or original outline of it remains; just as happens when the lines or characters on waxed tablets are erased. For "tablet" the Hebrew is tsallachat, which is commonly translated as dish, frying pan, basin, or cauldron. Whence Vatablus translates it thus: I will wipe Jerusalem as one wipes a dish and turns it over. And he explains it thus, that is: I will cleanse Jerusalem of wicked men, and when I have driven them out, I will overturn it, as a dish is accustomed to be overturned by farmers after being cleaned. But our Jerome, and Prado on Ezekiel chapter 5, verse 11, translates and explains it thus: "I will wipe Jerusalem as a cauldron is accustomed to be cleaned by wiping and turned upon its face." That is, as is customary, when it has been thoroughly wiped, it is turned upside down, so that no residue of cleaning water remains, but the last drop drips onto the ground: thus I will cleanse Jerusalem by wiping away from it all inhabitants and houses, and overturning it from its foundations.
Verse 16: Manasseh Shed Very Much Innocent Blood ¶
16. Moreover Manasseh shed very much innocent blood, — especially of those who resisted his impiety and rebuked him for it, as were Isaiah and the other prophets; so that every day he killed some prophet, says Josephus. Hence he was aptly called "Manasseh," that is "from one rising up or from forgetfulness," says the Author of the Imperfect Work, homily 4 on Matthew: "For the providence of God ordained that he should be so called, because he was going to forget all the holy conduct of his father, and all the benefits of God bestowed upon him for his father's merit, and, stirred up by the rising devil, who is accustomed to rise up against the human race to overthrow it, he was going to do all things that would provoke God to anger." The same author adds something new and wonderful about Manasseh, and says: "Finally when Hezekiah had fallen sick at a certain time, and Isaiah the prophet had come to visit him, Hezekiah called his son Manasseh, and began to instruct him, that he should fear God, how to rule the kingdom, and many other things. And Isaiah said to him: Truly, your words will not descend into his heart, but it is also necessary that I be killed by his hand. When Hezekiah heard this, he wanted to kill his son, saying: It is better for me to die without a son, than to leave such a son, who will provoke God and persecute His saints. But Isaiah the prophet barely restrained him, saying: May God make void this plan of yours, seeing the piety of Hezekiah, because he loved God more than his own son." But this seems to be a fable of the Rabbis. For when Hezekiah was sick, Manasseh was not yet born, because after his illness Hezekiah survived 15 years, and Manasseh succeeding him at his death was twelve years old. Therefore Manasseh was born in the third year after his father Hezekiah's illness and recovery of health.
Verse 18: He Slept With His Fathers ¶
18. And he slept (with the sleep of death) with his fathers. — Note that in 2 Chronicles 33:11, the punishment inflicted by God on Manasseh is related, namely captivity in Babylon, and thence his serious repentance and conversion to God. Moreover, Manasseh seems to have been carried off to Babylon by Merodach Baladan: for he was then reigning in Babylon: whence Hezekiah, Manasseh's father, had shown him his treasures, and thereby enticed him to seize them; which God also predicted would happen to him, chapter 20:17, and shortly after this was accomplished, when He caused Manasseh on account of his crimes to be carried off bound to Babylon with the royal treasure by the same Baladan. So Bellarmine, Salianus and others. Manasseh is said, however, to have been captured by the king of the Assyrians, either because the Babylonians are called Assyrians, or because Merodach was tributary to Esarhaddon king of the Assyrians, whose yoke he afterwards threw off.
And he was buried in the garden of his house, in the garden of Uzza, — where namely Uzza was struck down by God, because he had rashly touched the tottering ark, 2 Kings 6:8. This garden was near Jerusalem, and connected to the royal gardens, in which Manasseh, returning from Babylon, built himself a royal mausoleum, and in it he himself and his son Amon were buried.
Verse 20: He Did Evil ¶
20. And he did evil. — Thus Scripture calls idolatry, as the greatest evil of evils; for as the Wise Man says, chapter 14, verse 27: "The worship of unspeakable idols is the cause, and the beginning, and the end of all evil." Amon imitated his father Manasseh in sinning, but not in repenting. Glycas adds that he said: "My father committed many crimes from his youth, and in his old age he repented; therefore I too in this age will conduct myself according to the desire of my soul, and afterward I will turn to the Lord." Wherefore God punished this presumption of his with a swift death: for after two years he was killed by his own servants. Hear St. Clement, book 2 of the Apostolic Constitutions, chapter 23: "Such, he says, was Amon son of Manasseh, of whom Scripture says: Amon deceived himself with the evil thought of transgression, and said: My father committed many sins from his youth, and when he was old, he repented of having committed them; and now I will walk as my soul desires, and afterward I will turn to the Lord: and he acted wickedly before the Lord above all born before him, and God swiftly destroyed him from his good land, and his servants rushed upon him, and killed him in his house, and he reigned only two years."
Let young people note this, who indulge in pleasures and luxuries in their youth, and devote it to the devil, promising that they will devote their old age to God: for most of such persons are cut off by the various accidents of human life and die, and by the just judgment of God do not reach old age, and thence do not attain to the amendment of life and eternal salvation.