Verse-by-Verse Bible Commentary
2 Kings 21:1

Clarke's Commentary

CHAPTER XXI

Manasseh succeeds his father Hezekiah, reigns fifty-five years,

and fills Jerusalem and the whole land with abominable idolatry

and murder, 1-9.

God denounces the heaviest judgments against him and the land,

10-15.

Manasseh's acts and death, 16-18.

Amon his son succeeds him, and reigns two years; is equally

profligate with his father; is slain by his servants, and

buried in the garden of Uzza; and Josiah his son reigns in his

stead, 19-26.

NOTES ON CHAP. XXI

Verse 2 Kings 21:1. Manasseh was twelve years old — He was born about three years after his father's miraculous cure; he was carried captive to Babylon, repented, was restored to his kingdom, put down idolatry, and died at the age of sixty-seven years. See 2 Chronicles 33:1-20.

Bridgeway Bible Commentary

Manasseh’s evil reign (21:1-26)

Hezekiah’s reformation had cleansed Judah of the outward forms of foreign religion, but the inward spiritual condition of most people had not changed. The faithful remnant was still small (see 19:30-31). Possibly under pressure from Assyria, Manasseh reversed his father’s religious policy and with almost fanatical zeal reintroduced foreign religious ideas of every kind. Fifty-five years under his rule left Judah in a worse spiritual condition than that for which God had destroyed the original Canaanites (21:1-9). Therefore, God announced he would punish Judah as he had punished Israel. No later king was able to remove fully the evil that Manasseh brought upon Judah (10-16; cf. 23:26-27).

Towards the end of his life, Manasseh rebelled against Assyria. He was taken captive and brought before the Assyrian leaders at Babylon, which at that time was under the control of Assyria. Later he was allowed to return to Jerusalem. Believing that his captivity was a punishment by God for his sins, he attempted to return to the true worship of Yahweh. But it was too late to undo the damage he had done over half a century, and his reform had no lasting effect (17-18; 2 Chronicles 33:10-20).

Manasseh’s son Amon returned to the earlier policies of his father, but after a brief reign he was murdered. Some of the leading citizens, tired of the constant cruelty and bloodshed (cf. v. 16), executed Amon’s murderers and put Amon’s eight year old son Josiah on the throne (about 640 BC). In this way power rested with the king’s advisers, who could then follow policies that would benefit the people and restore peace and stability to Judah (19-26).

Zephaniah and Josiah

By the time he was twenty, Josiah had developed his own policy and begun reforms that lasted many years (2 Chronicles 34:1-5). He was possibly prompted to introduce these reforms through the preaching of the prophet Zephaniah. Zephaniah was probably not much older than Josiah and appears to have been related to him (cf. Zephaniah 1:1).

So far as we know, Zephaniah was the first prophet to appear in Judah for over seventy years. The Bible has no record of any prophets during the evil reigns of Manasseh and Amon. Zephaniah’s work marked the beginning of a new period of prophetic activity in Judah. He lived in Jerusalem, where he denounced the same evils as Isaiah and Micah denounced a century earlier (Zephaniah 1:4-9; Zephaniah 3:3-4). His announcements of judgment no doubt prompted many of the people to change their ways and cooperate in Josiah’s reforms (Zephaniah 2:3).

Coffman's Commentaries on the Bible

A PARTIAL LIST OF MANASSEH’S ABOMINATIONS

“Manasseh was twelve years old when he began to reign; and he reigned five and fifty years in Jerusalem: and his mother’s name was Hephzibah. And he did that which was evil in the sight of Jehovah, after the abominations of the nations whom Jehovah cast out before the children of Israel. For he built again the high places which Hezekiah his father had destroyed; and he reared up the altars for Baal, and made an Ashera, as did Ahab king of Israel, and worshipped all the host of heaven and served them. And he built altars in the house of Jehovah, whereof Jehovah said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of Jehovah. And he made his son to pass through the fire, and practiced augury, and used enchantments, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of Jehovah to provoke him to anger.”

“Manasseh was twelve years old when he began to reign” “When Hezekiah named his son Manasseh, he might have done so in the spirit of Joseph who gave that name to his first-born (Genesis 41:51), because God `made him forget’ his dangerous illness.”The Pulpit Commentary, Vol. 5b, p. 420.

“And he did that which was evil in the sight of Jehovah” The ineffectiveness of Hezekiah’s extensive reforms is evident in what happened under Manasseh. “There was little sympathy with his reforms in the hearts of the people; the fear of God had vanished from the hearts of the people. Corruption and vice were multiplied.”Jamieson, Fausset, and Brown’s Commentary, p. 245. Degenerate and licentious leaders of the nation gained control of the young king, sinking the whole nation into the depths of depravity.

“He built again the high places” This was the first step toward the gross idolatry promoted by Manasseh.

“He made an Ashera, as did Ahab” Adam Clarke identified Ashera with the Roman goddess, “Venus.”Adam Clarke, Vol. 2, p. 556. Although the word “Ashera” is sometimes translated “grove,” there is no doubt that the reference here is to an image. “It was an emblem of Astarte.”The Pulpit Commentary, op. cit., p. 421.

“He built altars for all the host of heaven” We cannot understand why some scholars attempt to identify this worship of the host of heaven as some kind of a late development in Israel. They did it in the times of the wilderness wanderings (Acts 7:42), and besides that Solomon built a temple to Moloch, which god, among other things was a sun-god, as evidenced by the great temple of Moloch in Carthage. This is also supported by the martyr Stephen who mentioned the worship of the heavenly bodies side by side with that of Moloch (Acts 7:42-43). The worship of the heavenly host focused principally upon the sun, moon, the five planets known in antiquity, and the twelve constellations associated with the Zodiac.

“He made his son to pass through the fire” In 2 Chronicles 33:6, the text states that “He made his sons to pass through the fire.” Thus, he might have sacrificed several of his children to Moloch.

“He practiced augury, and used enchantments” DeHoff observed that, “Similar practices such as fortune-telling are prevalent even today in civilized countries.”George DeHoff’s Commentary, Vol. 2, p. 345. “From time to time there is a renewal of interest in fortune-telling; and much of it borders on witchcraft. The abuse of drugs is also related to efforts of some to `see visions.’“The Teachers’ Bible Commentary, p. 218.

The seeking of omens, or other kinds of magical information, is called necromancy. Practitioners of this art gaze at the tea leaves, the entrails of some animal, the movement of the clouds, the flight of birds, or at the position of arrows shaken out of a quiver. How pitiful were such practices, especially when exhibited in one of the kings of the dynasty of David.

Barnes' Notes on the Whole Bible

Manasseh was twelve years old - Manasseh, therefore, was not born at the time of Hezekiah’s dangerous illness; and it is probable that Hezekiah had at that time no son to succeed him. According to Josephus, this was the principal cause of his grief.

Hephzibah - Jewish tradition makes Hephzibah, Hezekiah’s wife, the daughter of Isaiah; but this is scarcely probable. She was, however, no doubt, known to the prophet, and it may well have been in special compliment to her that Isaiah introduced her name Isaiah 62:4 as one that Jerusalem would bear after her restoration to God’s favor. The name means, “My delight (is) in her.”

Smith's Bible Commentary

Chapter 21

Now Manasseh was twelve years old when he began to reign ( 2 Kings 21:1 ),

Manasseh was the son of Hezekiah, and here is something that I think is interesting for speculation. Would it have been better for Hezekiah had he died instead of being healed? Was the healing of Hezekiah God's perfect will and plan? God had sent the message; "You're going to die." Hezekiah began to weep and of course, in Hezekiah he says that he all night long, he sort of chattered like a dove and all, you know, and just weeping before God and all. And so God sent Isaiah back and say, "I've seen his tears; I've heard his prayer. I'll give him fifteen years." Was that really God's real purpose and plan? Would it not have been much better had Hezekiah died at that time?

For his son Manasseh began to reign when he was twelve years old, which means Manasseh was conceived and born after Hezekiah had his life extended. Had Hezekiah died at that point, Manasseh would never have been born. And I say that because we read concerning Manasseh,

He did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD had cast out before the children of Israel. He built again the high places which Hezekiah his father had destroyed; he raised up altars for Baal, he made a grove, as did Ahab the king of Israel; and worshipped all the host of heaven, and served them. He built altars in the house of the LORD, of which the LORD said, In Jerusalem I will put my name. He built altars for all the host of heaven in the two courts of the house of the LORD. He made his son pass through the fire, he observed times, used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger. Made the graven images ( 2 Kings 21:2-7 ),

And it was because of Manasseh's leading the people into such depths of sin they could never recover. And thus, Judah fell as a result of Manasseh's leading them to the depths of sin. Now what would have happened to the nation had Hezekiah not insisted in prayer that God heal him? The whole story of the nation could have been much different. The whole history could have been much different. But here is a man insisting with tears, begging, "Oh God, heal me please. Lord, I'll serve you. I love you. Please heal me, God." This is a part of the problem that evolves when I start ordering God rather than taking orders from God.

When I think that prayer is that instrument and tool whereby I am to get my will done, rather than the instrument whereby we can get God's will done, I wonder how much damage is done by these insisting prayers that we hear so much about today. The nation could have been spared the horrors of Manasseh had Hezekiah died. It's something to contemplate and think about. I don't have any answers for it, but it's just something to think about.

But Manasseh was an extremely wicked king and God testified in verse twelve.

I am going to bring such evil upon Jerusalem and Judah, that whosoever hears about it, their ears will tingle. For I'm going to stretch over Jerusalem the line of Samaria, the plummet of the house of Ahab: I will wipe Jerusalem as a man wipes a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all of their enemies; Because they have done that which was evil in my sight, and have provoked me to anger ( 2 Kings 21:12-15 ),

And so forth. Now in the New Testament we read of the prophets of God, men of faith in Hebrews chapter eleven, men of great faith who stop the mouths of lions, who survived through the fires. And yet it says they were stoned, they were sawed in two. According to tradition, and extra-curricular scriptures, Isaiah was the man referred to who was sawed in two. And this was done by Manasseh, the wicked son of Hezekiah. This glorious prophet Isaiah, he had him sawn in two. Evil, wicked man who never would have existed had Hezekiah not insisted on God healing him.

Manasseh died, was buried in the garden of his own house, and his son Amon reigned in his stead. He was twenty-two years old when he began to reign; he reigned for two years in Jerusalem. And he did that which was evil in the sight of the LORD, walking after the ways of his father Manasseh. He served the idols that his father had served; he worshipped them ( 2 Kings 21:18-21 ):

Actually he grew up in it. He was one of the children of Manasseh who Manasseh made to pass through the fire to this pagan in the rites to these pagan gods.

And the servants of Amon conspired against him ( 2 Kings 21:23 ),

The walk, fire-walking and all, causing your children to do the fire walk, and you know, they get into these trances and so forth, and walk across coals, but you notice it also says along with these things that they dealt with familiar spirits or with demon spirits and all. And this is all a part of demonology. He reigned for two years. His servants conspired against him.

and killed him in his own house. And Josiah his son began to reign as king in his stead ( 2 Kings 21:23-24 ). "

Dr. Constable's Expository Notes

B. Manasseh’s Evil Reign 21:1-18

Manasseh began reigning as vice-regent with his father Hezekiah when he was 12 years old in 697 B.C. This arrangement continued for 11 years until Hezekiah died in 686 B.C. For a total of 55 years Manasseh was king of Judah. He reigned longer than any Hebrew king, and he was Judah’s worst king spiritually.

"Manasseh was ’the Ahab of Judah’ and the antithesis of the great David." [Note: Wiseman, p. 291.]

Among his other serious sins, Manasseh built idol altars in Yahweh’s temple (2 Kings 21:4). This diminished the reputation of Yahweh considerably, as well as diverting worship from Him. Canaanite idolatry, Ahab’s Baalism, Canaanite astral worship, Ahaz’s human sacrifice, and Saul’s spiritism were all heresies he revived even though the Law of Moses condemned them (Exodus 20:3-5). He did not follow David’s example, he defiled the temple with idolatry, and he rejected the Mosaic Covenant. Thus he not only acted opposite to Hezekiah, but he also scorned the examples of Moses, Joshua, David, and Solomon. In his day the people were more wicked in their religious practices than even the Canaanites had been (2 Kings 21:9).

Isaiah and Micah were two of the prophets that God had used to warn the nation before Manasseh’s reign, and their influence undoubtedly continued after their deaths. According to Jewish tradition, Manasseh sawed Isaiah in two (cf. Hebrews 11:37). The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw. [Note: See also The Martyrdom of Isaiah , 5:1ff.] However, this tradition is quite late and may be inaccurate. We have no record that any prophets ministered during Manasseh’s reign, with the possible exception of Nahum, whose recorded ministry was against Assyria. Some scholars believe Nahum ministered at about the same time as Jeremiah, Zephaniah, and Habakkuk, namely, after Manasseh’s reign. I think Nahum probably ministered during Manasseh’s reign (ca. 660-650 B.C.).

Not only did Manasseh apostatize himself, he also led the nation in departing from God (2 Kings 21:11). The "line of Samaria" (2 Kings 21:13) refers to the righteous standard God had used to measure Samaria’s fidelity to His will. The "plummet of Ahab’s house" (2 Kings 21:13) was the same plumb line of righteousness by which God had judged Ahab’s family. God would abandon His people temporarily but not permanently (2 Kings 21:14; cf. Deuteronomy 28:63-64).

Manasseh’s murders included those of his own children (2 Kings 21:6) as well as Isaiah, evidently. Manasseh’s many sins stained Judah deeply. Even Josiah’s later reforms could not avert God’s judgment (2 Kings 23:36). His "garden variety" burial reflects the fact that his behavior resulted in his people esteeming him lightly. God had disciplined him personally (cf. 2 Chronicles 33:11-13), and he had become a channel of God’s discipline for Judah.

Perhaps we should view the fact that God allowed such a wicked king to rule his people so long, as an evidence of His longsuffering desire that Manasseh and Judah would repent. The king did repent later in life (2 Chronicles 33:12-19). His long life was not a blessing for faithfulness, as Hezekiah’s had been, but an instrument of chastening for Judah.

Gill's Exposition of the Whole Bible

Manasseh was twelve years old when he began to reign,.... So that he was born three years after Hezekiah's recovery from his sickness, and in the seventeenth year of his reign:

and reigned fifty five years in Jerusalem: among which must be reckoned the time of his captivity in Babylon; his reign was the longest of any of the kings of Judah: and his mother's name was Hephzibah; the name the church goes by, and signifies, "my delight or pleasure is in her", Isaiah 62:4, no doubt she was a good woman, or Hezekiah would not have made choice of her for a wife; it is a tradition of the Jews a, that she was the daughter of Isaiah, whose name, they say, is not mentioned, because so wicked a king was unworthy of such a grandfather.

a Hieron. Trad. Heb. in lib. Paralipom. fol. 86. F.

Henry's Complete Commentary on the Bible

      1 Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother's name was Hephzibah.   2 And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel.   3 For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them.   4 And he built altars in the house of the LORD, of which the LORD said, In Jerusalem will I put my name.   5 And he built altars for all the host of heaven in the two courts of the house of the LORD.   6 And he made his son pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.   7 And he set a graven image of the grove that he had made in the house, of which the LORD said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever:   8 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them.   9 But they hearkened not: and Manasseh seduced them to do more evil than did the nations whom the LORD destroyed before the children of Israel.

      How delightful were our meditations on the last reign! How many pleasing views had we of Sion in its glory (that is, in its purity and in its triumphs), of the king in his beauty! (for Isaiah 33:17 refers to Hezekiah), and (as it follows there, 2 Kings 21:20; 2 Kings 21:20) Jerusalem was a quiet habitation because a city of righteousness,Isaiah 1:26. But now we have melancholy work upon our hands, unpleasant ground to travel, and cannot but drive heavily. How has the gold become dim and the most fine gold changed! The beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it.

      I. Manasseh began young. He was but twelve years old when he began to reign (2 Kings 21:1; 2 Kings 21:1), born when his father was about forty-two years old, three years after his sickness. If he had sons before, either they were dead, or set by as unpromising. As yet they knew of nothing bad in him, and they hoped he would prove good; but he proved very bad, and perhaps his coming to the crown so young might help to make it so, which yet will by no means excuse him, for his grandson Josiah came to it younger than he and yet acted well. But being young, 1. He was puffed up with his honour and proud of it; and thinking himself very wise, because he was very great, valued himself upon his undoing what his father had done. It is too common for novices to be lifted up with pride, and so to fall into the condemnation of the devil. 2. He was easily wrought upon and drawn aside by seducers, that lay in wait to deceive. Those that were enemies to Hezekiah's reformation, and retained an affection for the old idolatries, flattered him, and so gained his ear, and used his power at their pleasure. Many have been undone by coming too soon to their honours and estates.

      II. He reigned long, longest of any of the kings of Judah, fifty-five years. This was the only very bad reign that was a long one; Joram's was but eight years, and Ahaz's sixteen; as for Manasseh's, we hope that in the beginning of his reign for some time affairs continued to move in the course that his father left them in, and that in the latter end of his reign, after his repentance, religion got head again; and, no doubt, when things were at the worst God had his remnant that kept their integrity. Though he reigned long, yet some of this time he was a prisoner in Babylon, which may well be looked upon as a drawback from these years, though they are reckoned in the number because then he repented and began to reform.

      III. He reigned very ill.

      1. In general, (1.) He did that which was evil in the sight of the Lord, and which, having been well educated, he could not but know was so (2 Kings 21:2; 2 Kings 21:2): He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, 2 Kings 21:6; 2 Kings 21:6. (2.) He did after the abominations of the heathen (2 Kings 21:2; 2 Kings 21:2) and as did Ahab (2 Kings 21:3; 2 Kings 21:3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (2 Kings 21:9; 2 Kings 21:9), he did more evil than did the nations whom the Lord destroyed. When the holy seed degenerate, they are commonly worse than the worst of the profane.

      2. More particularly, (1.) He rebuilt the high places which his father had destroyed,2 Kings 21:3; 2 Kings 21:3. Thus did he trample upon the dust, and affront the memory, of his worthy father, though he knew how much he was favoured of God and honoured of men. He concurred, it is probable, with Rabshakeh's sentiments (2 Kings 18:22; 2 Kings 18:22), that Hezekiah had done ill in destroying those high places, and pretended the honour of God, and the edification and convenience of the people, in rebuilding them. This he began with, but proceeded to that which was much worse; for, (2.) He set up other gods, Baal and Ashtaroth (which we translate a grove), and all the host of heaven, the sun and moon, the other planets, and the constellations; these he worshipped and served (2 Kings 21:3; 2 Kings 21:3), gave their names to the images he made, and then did homage to them and prayed for help from them. To these he built altars (2 Kings 21:5; 2 Kings 21:5), and offered sacrifices, no doubt, on these altars. (3.) He made his son pass through the fire, by which he dedicated him a votary to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God. (4.) He made the devil his oracle, and, in contempt both of urim and prophecy, he used enchantments and dealt with familiar spirits (2 Kings 21:6; 2 Kings 21:6) like Saul. Conjurers and fortune-tellers (who pretended, by the stars or the clouds, lucky and unlucky days, good and bad omens, the flight of birds, or the entrails of beasts, to foretel things to come) were great men with him, his intimates, his confidants; their arts pleased his fancy, and gained his belief, and his counsels were under their direction. (5.) We find afterwards (2 Kings 21:16; 2 Kings 21:16) that he shed innocent blood very much in gratification of his own passion and revenge; some perhaps were secretly murdered, others taken off by colour of law. Probably much of the blood he shed was theirs that opposed idolatry and witnessed against it, that would not bow the knee to Baal. The blood of the prophets is, in a particular manner, charged upon Jerusalem, and it is probable that he put to death many of them. The tradition of the Jews is that he caused the prophet Isaiah to be sawn asunder; and many think the apostle refers to this in Hebrews 11:37, where he speaks of those that had so suffered.

      3. Three things are here mentioned as aggravations of Manasseh's idolatry:-- (1.) That he set up his images and altars in the house of the Lord (2 Kings 21:4; 2 Kings 21:4), in the two courts of the temple (2 Kings 21:5; 2 Kings 21:5), in the very house of which God had said to Solomon, Here will I put my name,2 Kings 21:7; 2 Kings 21:7. Thus he defied God to his face, and impudently affronted him with his rivals immediately under his eye, as one that was neither afraid of God's wrath nor ashamed of his own folly and wickedness. Thus he desecrated what had been consecrated to God, and did, in effect, turn God out of his own house and put the rebels in possession of it. Thus, when the faithful worshippers of God came to the place he had appointed for the performance of their duty to him, they found, to their great grief and terror, other gods ready to receive their offerings. God had said that here he would record his name, here he would put it for ever, and here it was accordingly preserved, while the idolatrous altars were kept at a distance; but Manasseh, by bringing them into God's house, did what he could to alter the property, and to make the name of the God of Israel to be no more in remembrance. (2.) That hereby he put a great slight upon the word of God, and his covenant with Israel. Observe the favour he had shown to that people in putting his name among them,--the kindness he intended them, never to make them move out of that good land,--and the reasonableness of his expectations from them, only if they will observe to do according to all that I have commanded them,2 Kings 21:7; 2 Kings 21:8. Upon these good terms did Israel stand with God, and had as fair a prospect of being happy as any people could have; but they hearkened not,2 Kings 21:9; 2 Kings 21:9. They would not be kept close to God either by his precepts or by his promises; both were cast behind their back. (3.) That hereby he seduced the people of God, debauched them, and drew them into idolatry, 2 Kings 21:9; 2 Kings 21:9. He caused Judah to sin (2 Kings 21:11; 2 Kings 21:11), as Jeroboam had caused Israel to sin. His very example was enough to corrupt the generality of unthinking people, who would do as their king did, right or wrong. All that aimed at preferment would do as the court did; and others thought it safest to comply, for fear of making their king their enemy. Thus, one way or other, the holy city became a harlot, and Manasseh made her so. Those will have a great deal to answer for that not only are wicked themselves, but help to make others so.

Kelly Commentary on Books of the Bible

Well, then, in the next portion of our book (2 Kings 21:1-26) we see how truly a pious father may be followed by an impious son. Manasseh, young as he was, did not only begin to reign, but "did that which was evil in the sight of Jehovah after the abominations of the heathen, whom Jehovah cast out before the children of Israel. For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them. And he built altars in the house of Jehovah, which Jehovah said, In Jerusalem will I put my name. And he built altars for all the host of heaven in the two courts of the house of Jehovah. And he made his son pass through the fire." Burnt them to Moloch. Cruel king! "And observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much wickedness in the sight of Jehovah to provoke him to anger. And he set a graven image of the grove that he had made in the house, of which Jehovah said to David, and to Solomon his son, In this house, and in Jerusalem, which I have chosen out of all tribes of Israel, will I put my name for ever: neither will I make the feet of Israel move any more out of the land which I gave their fathers; only if they will observe to do according to all that I have commanded them, and according to all the law that my servant Moses commanded them. But they hearkened not."

The consequence was that Manasseh not only did evil, but "seduced them to do more evil than did the nations whom Jehovah destroyed." How was it possible then for Judah to abide in the land of Jehovah? It became a moral impossibility. Hence therefore the message which Jehovah sends by His servants the prophets. After Manasseh, reigned Amon; and Amon follows in the steps of his wicked father, not of his pious grandfather. "He walked in all the way that his father walked in, and served the idols that his father served, and worshipped them, and he forsook the Jehovah God of his fathers, and walked not in the way of Jehovah."

But after him comes a truly godly prince Josiah younger, too, than either (2 Kings 22:1-20). He was not too young to serve the Lord. "He was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. And he did that which was right in the sight of Jehovah, and walked in all the way of David his father, and turned not aside to the right hand or to the left. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of Jehovah, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of Jehovah, which the keepers of the door have gathered of the people: and let them deliver it into the hand of the doers of the work, that have the oversight of the house of Jehovah: and let them give it to the doers of the work;" and so on. But when we are in the path of duty we are in the place of blessing. And Hilkiah gives the glad message to Shaphan, "I have found the book of the law in the house of Jehovah." How strange! found the book of the law of Jehovah. So it was, and people wonder how that in Christendom men have so long departed, and so long forgotten the word of God.

According to the analogy of Israel, we ought rather to expect it. Here was a people still more bound by letter than we, still more dependent therefore upon a law, if possible, than we could be upon any outward observances. For the law was essentially outward, and the law was a thing that was not so dependent upon inner life and the Spirit of God as outward statutes and observances and ordinances of every kind. Yet even here the law had been lost all this time, and it was a great discovery to find it. God was faithful, and he that had a heart to observe the word of Jehovah found the law through His servant Hilkiah, the high priest. "And it came to pass when the king had heard the words, of the book of the law, he rent his clothes." He had a tender conscience. There is nothing more important in its place; for what is the good of knowledge if there is not a conscience? It appears to me that to grow in knowledge of the truth, if there be not simplicity in following it out, turns the knowledge into a curse, not a blessing. The one value of the truth of God of the word of God being better known is that we may be more faithful towards the Lord, and also in our relationships one with another in doing His will in this poor world. But the moment that you divorce the truth from conscience, it appears to me that the state of the soul is even worse. Far better to be simple in using aright the little that we know than to grow in knowledge where there is no corresponding fidelity. The king, however, was very different. When he heard the words, he rent his clothes, and the consequence was that there was a mighty work of real revival, in the true sense of the word; because I need not tell you that it is a great misapplication of the term "revival" to use it for the conversion of souls. Revival is rather a process of raising up the people of God to a better state or condition, so as most truly to follow what the Lord looks for among them where they have slipped into a lower, slumbering, condition. This is the true sense of it, and this is exactly the meaning of it here, So the king gave an impulse to the people and they gathered to him, as we are told in the next chapter.

"The king went up into the house of Jehovah, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great and he read in their ears all the words of the book of the covenant which was found in the house of Jehovah. And the king stood by a pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant" (2 Kings 23:1-37). And we find, accordingly, the practical fruits at once, public and private, national and personal, for at this time you must remember it was not the church: it was a nation, and it is the greatest confusion of things that differ to confound an elect nation with the church of God. The church is a gathering out of all nations. The congregation of Israel was merely an assemblage of that nation. To talk, therefore, about the Jewish church is really nonsense. It is a common phrase, but there is no truth in it. It is only allowing ourselves phraseology that is altogether foreign to the word of God.

The account then of the great reformation that was wrought is fully gone into in the rest of the chapter, but I shall only add that although the king had been thus faithful, he slips out of the path of the Lord in opposing Pharaoh-nechoh. God had not called him to it, and if the Lord always blesses fidelity, and loves to bless wherever He can, on the other hand the Lord is righteous in His government; and if therefore the righteous man slips out of the path of fidelity he bears the consequences. What we sow to the flesh, we must reap in corruption. It matters not who. Converted or unconverted, it is always true. So with Josiah. There might be grace on the Lord's part to take him away from the evil to come, but I do not doubt it was a chastening upon his eagerness of spirit in opposing the king of Egypt without a word from the Lord.

However, the king of Egypt put Jehoahaz in bands. The people had made him king in Jerusalem in the stead of Josiah, and he made Eliakim his brother king, changing his name to Jehoiakim. And Jehoiakim, we are told, was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem. But all this was only one sorrowful event after another.

In the next chapter (2 Kings 24:1-20) we have the mighty king of Babylon, who first comes before us Nebuchadnezzar, the destined beginner of the great imperial system with which we have not done yet; for the world is yet to see the last phase of the imperial power that began at this very time, or shortly after. This gives deep interest to what we are now looking at. I am aware that men are not expecting it. This does not at all hinder its truth as the word of God, and His word alone can decide such questions. The first then who acquires the empire of the world Nebuchadnezzar comes up, and Jehoiakim, became his servant three years. Afterwards he rebels. The Lord puts him down, and Jehoiachin his son reigns in his stead, and the king of Egypt came not again any more out of his land, because he was put down by Nebuchadnezzar. These are the steps by which he arrives at the throne of the world, according to the sovereign gift of Jehovah. And Jehoiachin does evil; and at that time the servants of Nebuchadnezzar came up when he rebelled, and Nebuchadnezzar himself too besieges the city and carries away the treasures of the house as well as the princes and mighty men. Not only the king, but as we know also a man afterwards most distinguished, and of such deep interest to us Daniel, the prophet. Then follows another sorrowful state. Zedekiah having been made king provisionally in the land over a small remnant, he too is guilty of breaking the oath of Jehovah, and Nebuchadnezzar comes against him. Here we find the last phase of Jerusalem's sorrowful history of the last batch of the Jews that was carried down into captivity. And this is pursued to the end of the twenty-fifth chapter, and this closes the book.

Thus we have completed these two Books of the Kings cursorily, I admit, but still I trust so as to give at any rate a general picture of this wonderful history of the Old Testament; the end being the great imperial power under which will take place the return of a little remnant of the Jews to find themselves in Jerusalem once more to set up a king who will be Satan's great instrument for deceiving men under the shelter of the last holder of the power that began with Babylon. But I enter no farther. This would take me out of history into prophecy.