2 Chronicles 33:13

2Ch 33:13 And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he [was] God.

Ver. 13. And prayed to him.] His afflictions, like Benhadad’s best counsellors, sent Manasseh with a cord about his neck, to the merciful King of Israel.

And he was entreated of him, and heard his supplication.] Note this against those old and our new Novatians. Despair not of mercy, though never so sinful; but know, that if men can find a praying heart, God will find a pitying heart.

And brought him again to Jerusalem.] How, and by what means, is not recorded. The Lord knoweth how to deliver his. {2Pe 2:9}

Then Manasseh knew that the Lord he was God.] This lesson he had learned in the school of BabyIon. Christianorum Theologia, Crux, saith Luther. The cross had taught Manasseh more of God than ever he knew before.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 33:13. Then Manasseh knew that the Lord he was God — He was convinced, by his own experience, of God’s power, justice, and goodness; that Jehovah alone was the true God, and not those idols which he had worshipped, by which he had received great hurt and no good. He might have known this at a less expense, if he would have given due attention and credit to the word written and preached: but it was better to pay thus dear for the knowledge of God, than perish in ignorance and unbelief.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

33:13 Manasseh’s experience was a microcosm of what the nation would experience: exile and bondage brought on by apostasy, then repentance and returning to the Lord.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus affliction giveth understanding: for he that hated God in his prosperity, now in his misery he seeketh unto him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. And prayed unto him] "While he was thus praying, all the presiding angels went away to the gates of prayer in heaven; and shut all the gates of prayer, and all the windows and apertures in heaven, lest that his prayer should be heard. Immediately the compassions of the Creator of the world were moved, whose right hand is stretched out to receive sinners, who are converted to his fear, and break their hearts' concupiscence by repentance. He made therefore a window and opening in heaven, under the throne of his glory; and having heard his prayer, he favourably received his supplication. And when his WORD had shaken the earth, the mule was burst and he escaped. Then the Spirit went out from between the wings of the cherubim; by which, being inspired through the decree of the WORD of the Lord, he returned to his kingdom in Jerusalem. And then Manasseh knew that it was the Lord God who had done these miracles and signs; and he turned to the Lord with his whole heart, left all his idols, and never served them more." This long addition gives the Jewish account of those particulars which the sacred writer has passed by: it is curious, though in some sort trifling. The gates of prayer may be considered childish; but in most of those things the ancient rabbins purposely hid deep and important meanings.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) He was intreated of him.—1Ch_5:20.

And brought him again to Jerusalem.—The Assyrian monarch after a time saw fit to restore Manasseh to his throne as a vassal king. The case is exactly parallel to that of the Egyptian king Nikû (Necho I.), who was bound hand and foot, and sent to Nineveh; after which Assurbanipal extended his clemency to his captive, and restored him to his former state in his own country. (See Schrader, p. 371.)

Then.—And.

That the Lord he was God.—That Jehovah was the true God. (Comp. 1Ki_18:39, where the same Hebrew words occur twice over.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Now after this he built a wall without the city of David,.... Which perhaps had been broken down by the Assyrian army, when it came and took him; Vitringa (l) thinks this is the wall of the pool of Siloah, Neh 3:15 which seems to be the first and oldest wall, as Josephus (m); for that turning to the north bent towards the pool of Siloam; an Arabic writer (n) calls it the southern wall:

on the west side of Gihon; on the west side of the city, towards Gihon; for that was to the west of it, Ch2 32:30,

in the valley, even to the entering in at the fish gate; through which the fish were brought from Joppa, and where, according to the Targum, they were sold:

and compassed about Ophel; the eastern part of Mount Zion; some say it was the holy of holies, Ch2 27:3,

and raised it up a very great height; built the wall very high there:

and put captains of war in all the fenced cities of Judah; this he did to put his kingdom in a posture of defence, should it be attacked by the Assyrian army again.

(l) Comment. in Jesaiam, c. 22. 9. (m) De Bello Jud. l. 5. c. 4. sect. 9. (n) Abulpharag. Hist. Dynast. Dyn. 3. p. 67.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

i.e. He was convinced by his own experience of God’s power, justice, and goodness, that Jehovah alone was the true God, and not those idols which he had worshipped, by which he had received great hurt, and no good.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Brought him again to Jerusalem into his kingdom — Ewald suggests that this restoration of Manasseh was done by Esar-haddon’s successor, as an act of clemency at the beginning of his reign; just as Evil-merodach signalized the beginning of his reign with an act of kindness to the captive Jehoiachin. 2Ki_25:27-30. But whether restored by Esar-haddon or his successor, Manasseh was so effectually humiliated that the king anticipated from him no further trouble.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And prayed unto him. The apocryphal "Prayer of Manasses" is not at all likely to be authentic. And brought him again to Jerusalem. The Targum gives many mythical tales as to how this deliverance was effected. Then Manasseh knew that. Did he not know, well know, before? So far as the mode of expression may in any degree warrant such a stretch of charity, what an idea it gives of the force with which grossest error will captivate even the taught; and with what force of a furious wind did the contaminating influence of idolatries all around sweep betimes before them these very kings and chief men of Judah and Jerusalem! It is evident that there was always among the people a "remnant" who kept the faith. See here, e.g. , the reference to the innocent blood" shed in Jerusalem, no doubt bleed of those who would not consent to idolatry blood of noble martyrs.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.