Congregation Bible Study for the Week of April 26 to May 2, 2027

Chapter 35: Repentance and Courage Go Hand in Hand

In what ways did Manasseh show courage?

Comment 1: Manasseh showed courage by no longer defending his bad conduct and humbling himself before Jehovah. He had been a proud king who did not listen to the warnings of the prophets. But when he was imprisoned, he recognized that he had to change and began begging Jehovah for mercy. It was not easy to admit that the course he had followed for so many years was completely wrong. His example teaches us that courage is also shown when we acknowledge our sins without trying to justify them.

Comment 2: He was also courageous when he acted after returning to Jerusalem. He did not merely say that he now thought differently. He removed the idols from the temple and the city, prepared Jehovah’s altar, and offered sacrifices. By making those decisions, he undid practices that he himself had promoted for years. This proves that his repentance was sincere. He was willing to correct his mistakes publicly, even though others might question the change he had made.

Comment 3: Something that must have required great courage was asking the people to serve Jehovah. For years he had taught exactly the opposite, and the people had become accustomed to doing terrible things. The chapter suggests that perhaps he feared they would reject him because he had changed. Even so, he did not let that possible fear stop him. He put Jehovah’s approval above the people’s reaction and used his position to promote true worship.

1. The Amorites had been inhabitants of the land of Canaan. Why is it noteworthy that the Bible says that Manasseh acted “more wickedly than all the Amorites before him”? (2 Ki. 21:11; w00 10/15 p. 16 pars. 5, 6; it-1 p. 10 par. 5, note)

Deuteronomy 12:31 — You must not do this to Jehovah your God, because they do for their gods every detestable thing that Jehovah hates, even burning their sons and their daughters in the fire to their gods.

Comment 1: This is striking because the inhabitants of Canaan had already gone to terrible extremes of wickedness. Deuteronomy explains that their worship included sacrificing their own children. So the comparison with the Amorites was not a way of referring to minor faults. Saying that Manasseh acted even worse helps us understand the seriousness of his conduct. His idolatry was accompanied by cruelty and contempt for life, even the lives of his own children.

Comment 2: The supporting information mentions the discovery of many urns containing the remains of children who had been sacrificed to Baal. This helps us understand that the cruelty of the Canaanites was neither imaginary nor insignificant. Their worship was deeply corrupted. When Manasseh is compared with those people, we see how far he had turned away from Jehovah. This is especially sad because he was king of a people who should have rejected such practices and worshipped the true God.

2 Kings 21:11 — “Manasseh the king of Judah has done all these detestable things; he has acted more wickedly than all the Amorites before him, and he has made Judah sin with his disgusting idols.

Comment 3: The text emphasizes that Manasseh not only sinned personally but also led Judah into sin. As king, his example had a very harmful effect on the entire nation. The chapter explains that the people of Jerusalem became very cruel because of his influence. This makes the comparison with the Amorites even more serious: he used his authority to spread wickedness. It reminds us that we must think not only about our decisions but also about how they influence others.

2. What archaeological discovery proves that Manasseh was a real person and that Assyria was a powerful empire during his reign? (it-2 “Manasseh” No. 4 par. 2) Picture A

Comment 1: The discovery is Esar-haddon’s prism shown in picture A. It mentions Manasseh as king of Judah. The information explains that he appears on a list of 22 kings who paid tribute to the Assyrian monarch. Thus, the document provides external testimony to his existence and his position as ruler. Moreover, the fact that so many kings paid tribute to Assyria helps us appreciate the power that this empire had at that time.

Comment 2: An additional detail is that Manasseh’s name also appears on a similar list of Ashurbanipal. So this is not a single isolated mention. The records of those Assyrian monarchs place Manasseh in the political setting described by the Bible: a king of Judah who lived when Assyria exercised great influence. It is interesting to see how these ancient documents agree with the historical framework of the account and help us visualize it more clearly.

2 Chronicles 33:10-11 — Jehovah kept speaking to Manasseh and his people, but they paid no attention. So Jehovah brought against them the army chiefs of the king of Assyria, and they captured Manasseh with hooks and bound him with two copper fetters and took him to Babylon.

Comment 3: These verses show Assyria’s military power: its army chiefs captured Manasseh and took him to Babylon. The information clarifies that Babylon was one of the Assyrian monarch’s royal cities. This explains why his captivity there does not contradict the fact that the Assyrians were the ones who captured him. The lists of tributary kings and the Bible account fit within this setting of Assyrian domination, although each provides different details about Manasseh’s situation.

3. What evidence is there that the Assyrians put hooks through their prisoners? (2 Chron. 33:11; it “Hook” par. 4) Picture B

Comment 1: Picture B reproduces an Assyrian relief in which a king holds three prisoners by ropes. At the ends of those ropes are hooks attached to the captives’ lips. This representation provides visual evidence that the Assyrians used this cruel method to lead their prisoners. It helps us better understand the humiliation and suffering that could result from falling into the hands of that army.

2 Chronicles 33:11 — So Jehovah brought against them the army chiefs of the king of Assyria, and they captured Manasseh with hooks and bound him with two copper fetters and took him to Babylon.

Comment 2: The Bible expressly says that Manasseh was captured with hooks, and the relief shows that this practice existed among the Assyrians. The two pieces of information agree. The verse does not specify where the hooks were placed on Manasseh, so we do not need to add that detail. But we can understand why the chapter describes his transfer as a painful and humiliating experience. That king who had rejected so many warnings suddenly found himself a helpless prisoner.

2 Kings 19:20-21,28 — Isaiah son of Amoz then sent this message to Hezekiah: “This is what Jehovah the God of Israel says, ‘I have heard your prayer to me concerning King Sennacherib of Assyria. This is the word that Jehovah has spoken against him: “The virgin daughter of Zion despises you, she scoffs at you. The daughter of Jerusalem shakes her head at you. Because your rage against me and your roaring have reached my ears. So I will put my hook in your nose and my bridle between your lips, And I will lead you back the way you came.”

Comment 3: The Assyrian custom also helps us understand the message that Jehovah directed to Sennacherib. Jehovah used the image of a hook to announce that he would force him to return by the way he had come. He was not describing Manasseh’s captivity here but was using a practice familiar to the Assyrians as a comparison. Sennacherib could understand the idea perfectly: however powerful he thought he was, he could not prevent Jehovah from making him retreat.

4. In what sense did Jehovah stretch out a “measuring line” over Jerusalem and use a “level” on her? (2 Ki. 21:13; it “Leveling Tool” par. 2)

2 Kings 21:13 — And I will stretch out on Jerusalem the measuring line applied to Samaria and use the leveling tool applied to the house of Ahab, and I will wipe Jerusalem clean, just as one wipes a bowl clean, wiping it and turning it upside down.

Comment 1: Jehovah was speaking about judging Jerusalem according to his standards of justice. A measuring line and a leveling tool make it possible to determine whether a construction is properly made. In a similar way, Jehovah would examine the conduct of the city and its rulers to expose their wickedness. He would not be swayed by appearances or by what they claimed to be. Their conduct would show whether they were truly living according to the standards of the God they claimed to serve.

Comment 2: The reference to Samaria and the house of Ahab recalled judgments that had already been executed. Jehovah had determined that their conduct was wicked, and so they had suffered destruction. By announcing that he would use the same instruments with Jerusalem, he showed that he would apply the same just standard. Jerusalem would not escape accountability simply because it was a city associated with his worship. Its inhabitants and rulers also had to obey him and abandon wickedness.

Comment 3: The illustration did not announce a simple repair of Jerusalem. The comparison with a vessel that is cleaned and turned upside down indicated a very severe judgment. The supporting information explains that the city’s wickedness would be exposed and that it would be destroyed, as occurred in 607 B.C.E. Thus, the measuring instruments represented a real evaluation with consequences, not a warning that could safely be ignored.

What does this account teach us about repentance?

Comment 1: It teaches us that repentance is more than feeling bad because we are suffering. Manasseh was distressed, but he did not merely want to get out of prison. He deeply humbled himself before Jehovah and acknowledged that he had to change. Then, after regaining the throne, he followed a different course. This shows that his change did not depend only on difficult circumstances. Genuine repentance affects our relationship with Jehovah and also the decisions we make when circumstances improve.

Comment 2: Repentance is demonstrated by concrete actions. Manasseh removed the idols, restored Jehovah’s altar, and encouraged the people to serve the true God. Those actions were directly related to the sins he had committed. He could not undo all the damage, but he could stop promoting it and correct whatever was within his power. This moves me to ask whether, when I acknowledge a mistake, I am making real changes or merely expressing regret.

Comment 3: We also learn that having sinned seriously for a long time does not mean that it is impossible to change. Manasseh had committed terrible crimes, but Jehovah saw that his repentance was sincere and listened to him. This does not lessen the seriousness of what he did; rather, it highlights Jehovah’s mercy. If someone is struggling with guilt, this account can encourage that person to approach God humbly and correct his conduct instead of assuming that he has no hope left.

Although Jehovah forgives those who sin and repent, they may have to live with the consequences of what they did. How is this reflected in the history of Manasseh? (Jer. 15:3-5) Picture C

Jeremiah 15:3-5 — “‘And I will appoint over them four calamities,’ declares Jehovah, ‘the sword to kill, the dogs to drag away, and the birds of the heavens and the beasts of the earth to devour and to destroy. And I will make them an object of horror to all the kingdoms of the earth because of Manasseh the son of Hezekiah, the king of Judah, for what he did in Jerusalem. Who will show compassion to you, O Jerusalem, Who will sympathize with you, And who will stop to ask about your welfare?’

Comment 1: Jeremiah shows that what Manasseh did in Jerusalem continued to have serious consequences for Judah. Although he repented, his bad example had contributed to the people’s becoming cruel and turning away from Jehovah. The chapter explains that, unlike the king, the people did not want to repent or change. Therefore, Manasseh’s personal forgiveness did not mean that Jehovah would overlook the wickedness of those who continued practicing it.

Comment 2: The consequences were also seen in his own family. Amon, his son, continued doing what was bad and did not want to humble himself as Manasseh had. The father had changed, but he could not force his son to follow that new course. This shows that a bad influence can continue causing harm even after a person repents. It encourages us to guard our example now, because it will not always be possible to correct later everything we have caused.

Comment 3: Picture C illustrates this difference between forgiveness and consequences. First we see a young man drinking while driving; years later, he is shown commenting at a meeting while using a wheelchair. The idea is that a person can change his life and draw close to Jehovah even though some physical consequences remain. Similarly, Manasseh could receive forgiveness without erasing all the previous damage. Continuing consequences do not in themselves mean that Jehovah has not forgiven.

In what ways can you imitate Manasseh’s courageous example?

Comment 1: I can imitate him by having the courage to acknowledge my mistakes when I receive correction. Manasseh lost much because he refused to listen to Jehovah’s warnings. I do not want to wait until I suffer painful consequences to admit that I need to change. If counsel exposes something I am doing wrong, I can resist the urge to justify myself and examine it humbly. Acknowledging a fault can be difficult, but Manasseh’s example shows that humbling ourselves before Jehovah opens the way to correct our course.

Comment 2: I can also copy his courage by making changes that others can notice. Manasseh did not keep the idols to avoid a negative reaction from the people. He removed them and began promoting true worship. Similarly, if I discover that one of my customs displeases Jehovah, I should not keep it merely because others expect me to remain the same. I may have to explain that I have changed my mind. What matters is to act respectfully but also decisively.

Comment 3: Another way is to do what is within my power to repair the damage. Manasseh could not change the past, but he could use the present to do what was right. This encourages me not to become paralyzed by shame. If I have influenced someone badly, I can acknowledge it and strive to set a good example. I cannot control how that person will respond, but I can show by my actions that I want to please Jehovah and not repeat the mistake.

What does this account teach me about Jehovah?

Psalms 86:5 — For you, O Jehovah, are good and ready to forgive; You abound in loyal love for all those who call on you.

Comment 1: It teaches me that Jehovah truly wants to forgive a person who repents. Manasseh had no past of which he could be proud; he had caused enormous harm. Yet Jehovah did not reject his pleas when he saw that he was truly changing. The account gives a very clear example of the goodness described in this psalm. This helps me approach Jehovah confidently, without minimizing my mistakes but also without thinking that he will not want to listen if I humble myself sincerely.

Psalms 138:6 — Though Jehovah is high, he takes note of the humble, But the haughty he knows only from a distance.

Comment 2: I am struck by the fact that Jehovah took notice of Manasseh when he was humbled and imprisoned. His position as king had not made his bad conduct acceptable, but losing that position did not prevent him from being heard. What mattered was his attitude toward God. This psalm helps us understand why humility made such a great difference. Jehovah is very exalted, but he pays attention to the one who recognizes his need for Him and leaves arrogance behind.

Comment 3: I also see that Jehovah’s mercy is not separate from his justice. He listened to Manasseh and forgave him, but he did not treat the crimes committed as though they had never happened. Nor did he overlook the fact that the people continued without repenting. This gives me confidence in his way of judging. Jehovah is not indifferent to the suffering caused by sin, and at the same time he recognizes sincere change and shows mercy to the one who turns to him.

How does this account relate to Jehovah’s purpose and the Bible’s main theme?

Comment 1: The account relates to the sanctification of Jehovah’s name because it shows what kind of God he really is. Manasseh had polluted the temple associated with that name with idols. When he repented, he removed them and again promoted true worship. In addition, the mercy he received brought glory to Jehovah, as the chapter emphasizes. His history does not present sin as acceptable; it highlights that Jehovah is just, kind, and willing to forgive sincere repentance.

Comment 2: It also relates to Jehovah’s right to rule and to establish what is right. Manasseh was king, but he did not have the authority to replace divine standards with his own decisions. His conduct caused great harm, and Jehovah called him to account. When he changed, he recognized that he had to serve the true God. This helps us value Jehovah’s authority: even human rulers need to submit to him, and turning away from his standards has consequences.

Comment 3: The account also helps us understand the importance of true worship in Jehovah’s purpose. Manasseh’s recovery did not consist merely of returning to the throne. Most important was that he recognized the true God, restored his worship, and encouraged Judah to serve him. This change shows that it is not enough to improve outward circumstances. We need a good relationship with Jehovah and a life that agrees with what he considers right.

What would I like to ask Manasseh when he is resurrected?

Comment 1: I would like to ask him what helped him stop resisting and begin humbling himself before Jehovah during his captivity. We know that he reflected and continued praying, but it would be very interesting to hear him explain how he came to recognize that he had to change. We do not know all the details of that process. His answer could help us appreciate even more the courage required to abandon pride and accept that we need Jehovah’s mercy.

Comment 2: I would ask him what was most difficult when he returned to Jerusalem and began correcting what he himself had promoted. The chapter suggests that perhaps he feared the people’s rejection, but we do not know exactly how he experienced those moments. I would like to hear what helped him keep going as he removed the idols and asked Judah to serve Jehovah. It would be a way to learn more about how he turned his repentance into courageous and visible decisions.

Comment 3: I would like to ask him how he felt when he understood that Jehovah had heard his prayers and forgiven him. He had committed very serious sins, so receiving that mercy must have been deeply meaningful to him. The chapter indicates that he died with the assurance that Jehovah had forgiven him. Hearing him tell his experience would be a beautiful opportunity to appreciate his gratitude and better understand how much it can mean to regain a good relationship with our kind Father.

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