2 Kings 21 commentary

Young persons generally desire to become their own masters, and to have early possession of riches and power. But this, for the most part, ruins their future comfort, and causes mischief to others. It is much happier when young persons are sheltered under the care of parents or guardians, till age gives experience and discretion. Though such young persons are less indulged, they will afterwards be thankful. Manasseh wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger; he did more evil than the nations whom the Lord destroyed. Manasseh went on from bad to worse, till carried captive to Babylon. The people were ready to comply with his wishes, to obtain his favour and because it suited their depraved inclinations. In the reformation of large bodies, numbers are mere time-servers, and in temptation fall away.

Here is the doom of Judah and Jerusalem. The words used represent the city emptied and utterly desolate, yet not destroyed thereby, but cleansed, and to be kept for the future dwelling of the Jews: forsaken, yet not finally, and only as to outward privileges, for individual believers were preserved in that visitation. The Lord will cast off any professing people who dishonour him by their crimes, but never will desert his cause on earth. In the book of Chronicles we read of Manasseh's repentance, and acceptance with God; thus we may learn not to despair of the recovery of the greatest sinners. But let none dare to persist in sin, presuming that they may repent and reform when they please. There are a few instances of the conversion of notorious sinners, that none may despair; and but few, that none may presume.

Amon profaned God's house with his idols; and God suffered his house to be polluted with his blood. How unrighteous soever they were that did it, God was righteous who suffered it to be done. Now was a happy change from one of the worst, to one of the best of the kings of Judah. Once more Judah was tried with a reformation. Whether the Lord bears long with presumptuous offenders, or speedily cuts them off in their sins, all must perish who persist in refusing to walk in his ways.

CHAPTER 21

2Ki 21:1-18. Manasseh's Wicked Reign, and Great Idolatry.

1-3. Manasseh was twelve years old when he began to reign--He must have been born three years after his father's recovery; and his minority, spent under the influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption and vice increased, and were openly practised (Is 28:7, &c.) by the degenerate leaders, who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not idolatry, but pure star-worship, of Chaldaic and Assyrian origin [Keil]. The sun, as among the Persians, had chariots and horses consecrated to it (2Ki 23:11); and incense was offered to the stars on the housetops (2Ki 23:12; 2Ch 33:5; Jr 19:13; Zep 1:5), and in the temple area with the face turned toward the sunrise (Eze 8:16).

5. the two courts of the house of the Lord--the court of the priests, and the large court of the people.

6. made his son pass through the fire--(See on 2Ki 16:3).

observed times--from an observation of the clouds.

used enchantments--jugglery and spells.

dealt with familiar spirits--Septuagint, "ventriloquists," who pretended to ask counsel of a familiar spirit and gave the response received from him to others.

and wizards--wise or knowing ones, who pretended to reveal secrets, to recover things lost and hidden treasure, and to interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and were promised a happy issue.

7. And he set a graven image--The placing of the Asherah within the precincts of the temple, which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater.

8. Neither will I make the feet of Israel move ... out of the land which I gave their fathers--alluding to the promise (2Sa 7:10).

only if they will observe, &c.--This condition was expressed from the first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites.

10-17. And the Lord spake by his servants the prophets--These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (2Ch 33:18) and now form part of the sacred canon.

19-24. Amon was twenty and two years old when he began to reign--This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, he was massacred by some of his own domestics. The people slew the regicide conspirators and placed his son Josiah on the throne.

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.

After the abominations of the heathen - He exactly copied the conduct of those nations which God had cast out of that land.

Made a grove - He made Asherah, the Babylonian Melitta or Roman Venus. See 2Kgs 17:10, and the observations at the end of that chapter; and see here on 2Kgs 21:7 (note).

Worshipped all the host of heaven - All the stars and planets, but particularly the sun and the moon.

Built altars - He placed idolatrous altars even in the temple.

Made his son pass through the fire - Consecrated him to Moloch.

Observed times - ועונן veonen; he practiced divination by the clouds; by observing their course at particular times, their different kinds, contrary directions, etc., etc.

Used enchantments - ונחש venichesh; he used incantations, spells, and charms.

Dealt with familiar spirits - ועשה אוב veasah ob; he was a necromancer; was a raiser of spirits, whom he endeavored to press into his service; he had a Python.

And wizards - וידענים veyiddeonim; the knowing ones, the white witches, and such like; see on Lev 19:26-31 (note), where most of these terms are particularly explained and illustrated.

He set a graven image of the grove that he had made in the house - Every one may see that Asherah here must signify an idol, and not a grove; and for the proof of this see the observations at the end of the chapter, 2Kgs 21:26 (note).

Neither will I make the feet of Israel - Had they been faithful to God's testimonies they never had gone into captivity, and should even at this day have been in possession of the promised land.

Seduced them to do more evil - He did all he could to pervert the national character, and totally destroy the worship of the true God; and he succeeded.

The Lord spake by - the prophets - The prophets were Hosea, Joel, Nahum, Habakkuk, and Isaiah. These five following verses contain the sum of what these prophets spoke. It is said that Isaiah not only prophesied in those days, but also that he was put to death by Manasseh, being sawn asunder by a wooden saw.

Both his ears shall tingle - תצלנה titstsalnah; something expressive of the sound in what we call, from the same sensation, the tingling of the ears. This is the consequence of having the ears suddenly pierced with a loud and shrill noise; the ears seem to ring for some time after. The prophets spoke to them vehemently, so that the sound seemed to be continued even when they had left off speaking. This was a faithful and solemn testimony.

The line of Samaria - I will treat Jerusalem as I have treated Samaria. Samaria was taken, pillaged, ruined, and its inhabitants led into captivity; Jerusalem shall have the same measure.

And the plummet of the house of Ahab - The house of Ahab was totally destroyed, and not a man of his race left to sit upon the throne of Israel: so shall it be done to the house or royal family of Judah; they shall be all finally destroyed, and not a man of their race shall any more sit on the throne of Judah; nor shall Judah have a throne to sit on. Thus Jerusalem shall have the same weight as well as the same measure as Samaria, because it has copied all the abominations which brought that kingdom to total destruction.

I will wipe Jerusalem as a man wipeth a dish - The Vulgate translates this clause as follows: Delebo Jerusalem, sicut deleri solent tabulae; "I will blot out Jerusalem as tablets are wont to be blotted out." This is a metaphor taken from the ancient method of writing: they traced their letters with a stile on boards thinly spread over with wax; for this purpose one end of the stile was sharp, the other end blunt and smooth, with which they could rub out what they had written, and so smooth the place and spread back the wax, as to render it capable of receiving any other word. Thus the Lord had written down Jerusalem, never intending that its name or its memorial should be blotted out. It was written down The Holy City, The City of the Great King; but now God turns the stile and blots this out; and the Holy Jerusalem, the City of the Great King, is no longer to be found! This double use of the stile is pointed out in this ancient enigma: -

De summo planus; sed non ego planus in imo:

Versor utrinque manu, diverso et munere fungor:

Altera pars revocat, quicquid pars altera fecit. "I am flat at the top, but sharp at the bottom;

I turn either end, and perform a double function:

One end destroys what the other end has made."

But the idea of emptying out and wiping a dish expresses the same meaning equally well. Jerusalem shall be emptied of all its wealth, and of all its inhabitants, as truly as a dish turned up is emptied of all its contents; and it shall be turned upside down, never to be filled again. This is true from that time to the present hour. Jerusalem is the dish turned upside down, the tablet blotted out to the present day! How great are God's mercies! and how terrible his judgments!

I will forsake the remnant of mine inheritance - One part (the ten tribes) was already forsaken, and carried into captivity; the remnant (the tribe of Judah) was now about to be forsaken.

Shed innocent blood very much - Like the deities he worshipped, he was fierce and cruel; an unprincipled, merciless tyrant: he slew innocent people and God's prophets.

Now the rest of the acts - In 2Chr 33:11, etc., we read that the Assyrians took Manasseh, bound him with fetters, and took him to Babylon; that there he repented, sought God, and was, we are not told how, restored to his kingdom; that he fortified the city of David, destroyed idolatry, restored the worship of the true God, and died in peace.

In 2Chr 33:18, 2Chr 33:19, His prayer unto God is particularly mentioned. What is called his prayer, is found in the Apocrypha, just before the first book of the Maccabees. There are some good sentiments in it; but whether it be that which was made by Manasseh is more than can be proved. Even the Romish Church have not received it among the canonical books.

Are they not written - There are several particulars referred to here, and in 2Chr 33:11-19, which are not found in any chronicles or books which now remain, and what the books of the seers were, mentioned in Chronicles, we cannot tell.

In the garden of his own house - It was probably a burying-place made for his own family, for Amon his son is said to be buried in the same place, 2Kgs 21:26.

He reigned two years in Jerusalem - The remark of the rabbins is not wholly without foundation, that the sons of those kings who were idolaters, and who succeeded their fathers, seldom reigned more than two years. So Nadab, the son of Jeroboam, 1Kgs 15:25; Elah, the son of Baasha, 1Kgs 16:8; Ahaziah, the son of Ahab, 1Kgs 22:51; and Amon, the son of Manasseh, as mentioned here, 2Kgs 21:19.

The servants of Amon conspired - What their reason was for slaying their king we cannot tell. It does not seem to have been a popular act, for the people of the land rose up and slew the regicides. We hear enough of this man when we hear that he was as bad as his father was in the beginning of his reign, but did not copy his father's repentance.

The garden of Uzza - The family sepulcher or burying-place.

It is said 2Kgs 21:3, 2Kgs 21:7, that "Manasseh made a grove; and he set a graven image of the grove," etc. וישם את פסל האשרה אשר עשה vaiyasem eth pesel haasherah, asher asah: "And he put the graven image of Asherah, which he had made," into the house.

Asherah, which we translate grove, is undoubtedly the name of an idol; and probably of one which was carved out of wood.

R. S. Jarchi, on Gen 12:3, says, "that אשרה asherah means a tree which was worshipped by the Gentiles;" like as the oak was worshipped by the ancient Druids in Britain.

Castel, in Lex. Hept. sub voce אשר, defines אשרה asherah thus, Simulacrum ligneum Astartae dicatum; "A wooden image dedicated to Astrate or Venus."

The Septuagint render the words by αλσος; and Flamminius Nobilis, on 2Kgs 23:4, says Rursus notat Theodoretus το αλσος esse Astartem et Venerem, et ab aliis interpretibus dictum Ashatroth; i.e. "Again Theodoret observes, αλσος is Astarte and Venus; and by other interpreters called Ashtaroth."

The Targum of Ben Uzziel, on Deu 7:5, ואשירהם תגדעון vaasheyrehem tegaddeun; i.e., "Their groves shall ye cut down" - translates the place thus, ואילני סיגדיהון תקצצון ,suht ecalp e veilaney sigedeyhon tekatsetsun; "And the oaks of their adoration shall ye cut down."

From the above it is pretty evident that idols, not groves, are generally intended where אשרה asherah and its derivatives are used.

Here follow proofs: -

In 2Kgs 23:6, it is said that "Josiah brought out the grove from the house of the Lord." This translation seems very absurd; for what grove could there be in the temple? There was none planted there, nor was there room for any. The plain meaning of ויצא את השרה מבית יהוה vaiyotse eth haasherah mibbeyth Jehovah, is, "And he brought out the (goddess) Asherah from the house of the Lord, and burnt it," etc.

That this is the true meaning of the place appears farther from 2Kgs 23:7, where it is said, "He broke down the houses of the sodomites," (הקדשים hakkedeshim, of the whoremongers), "where the women wove hangings for the grove" (בתים לאשרה bottim laasherah, "houses or shrines for Asherah.") Similar perhaps to those which the silversmiths made for Diana, Act 19:24. It is rather absurd to suppose that the women were employed in making curtains to encompass a grove.

The Syriac and Arabic versions countenance the interpretation I have given above. In 2Kgs 23:6, the former says, "He cast out the idol, dechlotho, from the house of the Lord;" and in 2Kgs 23:7 : "He threw down the houses, dazoine, of the prostitutes; and the women who wove garments, ledechlotho, for the idols which were there." The Arabic is exactly the same.

From the whole it is evident that Asherah was no other than Venus; the nature of whose worship is plain enough from the mention of whoremongers and prostitutes.

I deny not that there were groves consecrated to idolatrous worship among the Gentiles, but I am sure that such are not intended in the above-cited passages; and the text, in most places, reads better when understood in this way.

Reigned - In which time the years of his imprisonment are comprehended.

He built, &c. - Trampling on the dust and affronting the memory of his worthy father. All the host of heaven - The sun, moon and stars.

Through the fire - Between two fires, by which he dedicated him to Molock, in contempt of the seal of circumcision by which he had been dedicated to God. Times - Lucky, or unlucky days according to the superstitious practice of the heathens.

An image - The image of that Baal which was worshipped in the grove.

More evil - Partly, because they were not contented with those idols which the Canaanites worshipped, but either invented, or borrowed from other nations many new idols, and partly, because as their light was far more clear, their obligations to God infinitely higher, and their helps against idolatry much stronger than the Canaanites had; so their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations.

The line - She shall have the same measure, the same judgments which Samaria had. The line is often put for one's lot or portion, because mens portions or possessions used to be measured by lines. A dish - As men do with a dish that hath been used, first wholly empty it of all that is in it, then throughly cleanse and wipe it; and lastly, turn it upside down, that nothing may remain in it; so will I deal with Jerusalem, throughly empty and purge it from all its wicked inhabitants. Yet the comparison intimates, that this should be in order to the purifying, not the final destruction of Jerusalem. The dish shall not be broken in pieces, or wholly cast away, but only wiped.

Since, &c. - This forejudgment, though it was chiefly inflicted for the sins of Manasseh and his generation, yet had a respect unto all their former sins.

Blood - The blood of those prophets and righteous men who either reproved his sinful practices, or refused to comply with his wicked commands. His sin - His idolatry, which is called sin, by way of eminency. The tradition of the Jews is, that he caused Isaiah in particular to be sawn asunder.

Garden - Not in the sepulchre of the kings; probably, by his own choice and command, as a lasting testimony of his sincere repentance and abhorrence of himself for his former crime.

He walked, &c. - He revived that idolatry which Manasseh in the latter end of his reign had put down. Those who set bad examples, if they repent themselves, cannot be sure that they whom their example has drawn into sin will repent. It is often otherwise.

MAnasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem : and his mothers name was Hephzi-bah.

In which time the Years of his Imprisonment are comprehended, 2 Chron. 33. 11.

Marginal references: [illegible: 1+ letters] [illegible: 1 word]. 33. 1.

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.

Partly, by the instigation of the wicked Princes of Iudah, who in Hezekiah's time were secret Enemies to his Reformation, and now when their Fetters were knock't off by Hezekiah's death, break forth into open Hostility against it, and corrupt the Kings tender years with their wicked counsel; and principally, by his own vicious inclination.

3 For he built up again the high places which Hezekiah his father had destroyed, and he reared [illegible: 1+ letters]p altars for Baal, and made a grove, as did Ahab king of Israel, and worshipped all the host of heaven , and served them.

The Stars, which the Gentiles had transformed into gods. See on Deut. 4. 19.

Marginal references: [illegible: 1 word]. 18. 4.; 1 [illegible: 1 word]. 16. 33▪

4 And he built altars in the house of the LORD , of which the LORD said, In Jerusalem will I put my Name .

i. e. In the Temple its self, in the Holy-place; because this is distinguished from the courts of the house, ver. 5.

That place I have peculiarly Consecrated to my Worship and Honour: which made it the greater Injustice, and Impiety, and Sacriledge, to Alienate it from God, and to Dedicate it, or any part of it, especially the Temple, to the service of Idols, whom God abhorreth.

Marginal references: [illegible: 1 word]. 32. 34.; 2 Sam. 7. 13. 1 [illegible: 1 word] 8. 29. [illegible: 1 word] 9. 3.

5 And he built altars for all the host of heaven, in the two courts of the house of the LORD.

The one of the Priests, the other of the People, 1 King. 6. 36.

6 And he made his son pass through the fire , and observed times , and used inchantments, and dealt with familiar spirits, and wizards: he wrought much wickedness in the sight of the LORD, to provoke him to anger.

Of which see the Notes on Lev. 18. 21. and 2 King. 16. 3.

i. e. Lucky or unlucky days or seasons for the dispatch of businesses, according to the superstitious practise of the Heathens. See Esth. 3. 7. See also Lev. 19. 26. Deut. 18. 10, 11.

Marginal references: Lev. 18. 2[illegible: 1+ letters]. and 2[illegible: 1+ letters]. [illegible: 1+ letters].

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 the tribes of Israel, will I put my Name for ever.

Either, First, The Image of that Baal which was worshipped in the Grove. Or, Secondly, A representation of the Grove, as may seem by comparing chap. 23. 6. Or, Thirdly, The Graven Image of Asherah, a god or goddess so called, possibly the same called elsewhere Ashtaroth. See Iudg. 6. 25, 28. 2 King. 23. 6. 2 Chron. 15. 16.

Marginal references: 2 Sa[illegible: 1+ letters]. [illegible: 1+ letters]. 1[illegible: 1+ letters]. 1 King. [illegible: 1+ letters]. [illegible: 1 word]. and 9. 3. Chap. 23. 27, Psal. 1[illegible: 1+ letters]. 13.

8 Neither will I make the feet of Israel move any more out of the land which I gave their fathers; onely 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.

They shall no more be carried Captives into a strange Land, as it had happened before.

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 .

Partly, because they were not contented with those Idols which the Canaanites worshipped, but either themselves invented, or they borrowed from other Nations many new Idols and kinds of Idolatry; and partly, because as their light was far more clear, their obligations to God infinitely higher, and their helps and antidotes against Idolatry much stronger than the Canaanites had; so their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations.

11 Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols .

i. e. The Canaanitish Nations, all so called from one eminent part of them. See on Gen. 15. 16.

By his Example, Encouragement, Counsel, Authority and Command.

Marginal references: Jer. 15. 4.

12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle .

By the great commotion which such terrible reports shall cause in the hearts and heads of the hearers. See on 1 Sam. 3. 11. Ier. 19. 3.

Marginal references: 1 Sam. 3. 11.

13 And I will stretch over Jerusalem the line of Samaria , and the plummet of the house of Ahab, and I will wipe Jerusalem, as a man wipeth a dish, wiping it, and turning it upside down .

She shall have the same measure and lot, i. e. the same Judgments which Samaria had. The line is oft put for ones lot or portion, as Psal. 16. 6. 2 Cor. 10. 16. because mens portions or possessions used to be measured by Lines, Psal. 78. 55. Amos 7. 17. Or, it is a Metaphor from workmen who mark out by Lines what parts of the Building they would have thrown down, and what they would have stand. See Isa. 34. 11. Lam. 2. 8. Amos 7. 7, 8. Zech. 1. 16. Or, it is an allusion to that fact of David, who destroyed the Moabites by a measuring Line, 2 Sam. 8. 2.

As men do with a Dish that hath been used, first wholly empty it of all that is in it, then throughly cleanse and wipe it; and lastly, turn it upside down, that nothing may remain in it; so will I deal with Ierusalem, thoroughly empty and purge it from all its wicked Inhabitants, and that so as to cut off all hopes of restitution.

Marginal references: Isa. 34. 11.; Heb. over the House of Manasseh.; Heb he wipeth and turneth it upon the face thereof.

14 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 their enemies;

i. e. The Kingdom of Iudah, the onely remainder of all the Tribes of Israel, which I did once chuse for my Inheritance, but now, notwithstanding that priviledge, will utterly reject and forsake them.

15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day .

This sore Judgment, though it was chiefly inflicted for the sins of Manasseh and his Generation, yet had a respect unto all their former sins, the guilt whereof was upon this occasion revived. See Exod. 32. 34.

16 Moreover, Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another, beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.

The Blood of those Prophets and Righteous Men who either reproved his sinful practises, or refused to comply with his wicked commands and worship.

i. e. His Idolatry, which is elsewhere called evil and corruption, and here sin, by way of emmency; which is the more considerable, because it is here compared with horrid cruelty, and implied to be worse than that, and more abominable in Gods sight, because it doth more directly and immediately strike at the Glory and Purity of the Divine Majesty, by respect unto which all sins are to be measured. And this expression God here useth in opposition to the gross error of most men, who look upon Idolatry as a small sin, as a meer mistake of the mind, as the fruit of a good intention, and as an excess proceeding from Zeal in Religion.

Marginal references: Heb. from mouth to mouth.

18 And Manasseh slept with his fathers, and was buried in the garden of his own house , in the garden of Uzza : and Amon his son reigned in his stead.

Not in the Sepulchre of the Kings; either, by the peoples designation, who judged him unworthy of that honour; or rather, by his own choice and command, as a lasting Testimony of his sincere Repentance and Abhorrency of himself for his former Crimes.

Or, of King Uzziah, who possibly planted or enlarged it.

Marginal references: [illegible: 1+ letters] [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word].

2Ki 21:1

Reign of Manasseh (cf. 2 Chron 33:1-20). - 2Ki 21:1. Manasseh was twelve years old when he began to reign, so that he was not born till after Hezekiah’s dangerous illness (2Ki 20:1.).

2Ki 21:2

Having begun to reign at this early age, he did not choose his father’s ways, but set up the idolatry of his father Ahab again, since the godless party in the nation, at whose head chiefs, priests, and (false) prophets stood, and who would not hearken to the law of the Lord, and in the time of Hezekiah had sought help against Assyria not from Jehovah, but from the Egyptians (Isa 28:7, Isa 28:14., Isa 30:9.), had obtained control of the young an inexperienced king, and had persuaded him to introduce idolatry again. On 2Ki 21:2 cf. 2Ki 8:18 and 2Ki 16:3.

2Ki 21:3-5 ויּבן ויּשׁב, “he built again” the high places, which Hezekiah had destroyed (2Ki 18:4), erected altars for Baal and an Asherah, like Ahab of Israel (1Ki 16:32-33). האשׁרה is the image of Asherah mentioned in 2Ki 21:7, whereas in the Chronicles the thought is generalized by the plurals לבּעלים and האשׁרות. To these two kinds of idolatry, the idolatrous bamoth and the (true) Baal-and Asherah-worship, Manasseh added as a third kind the worship of all the host of heaven, which had not occurred among the Israelites before the Assyrian era, and was probably of Assyrian or Chaldaean origin. This worship differed from the Syrophoenician star-worship, in which sun and moon were worshipped under the names of Baal and Astarte as the bearers of the male and female powers of nature, and was pure star-worship, based upon the idea of the unchangeableness of the stars in contradistinction to the perishableness of everything earthly, according to which the stars were worshipped not merely as the originators of all rise and decay in nature, but also as the leaders and regulators of sublunary things (see Movers, Phöniz. i. pp. 65 and 161). This star-worship was a later development of the primary star-worship of Ssabism, in which the stars were worshipped without any image, in the open air or upon the housetops, by simple contemplation, the oldest and comparatively the purest form of deification of nature, to which the earlier Arabians and the worshippers of the sun among the Ssabians (Zabians) were addicted (cf. Delitzsch on Job 31:26-27), and which is mentioned and forbidden in Deu 4:19 and Deu 17:3. In this later form the sun had sacred chariots and horses as among the Persians (2Ki 23:11), and incense was offered to the stars, with the face turned towards the east, upon altars which were built either upon housetops, as in the case of the Nabataeans (Strabo, xvi. 784), or within the limits of the temple in the two courts (cf. Eze 8:16, also 2Ki 21:5; 2Ki 23:12, and 2Ch 33:5; Jer 19:13; Zep 1:5). This burning of incense took place not merely to the sun and moon, but also to the signs of the zodiac and to all the host of heaven, i.e., to all the stars (2Ki 23:5); by which we are no doubt to understand that the sun, moon, planets and other stars, were worshipped in conjunction with the zodiac, and with this were connected astrology, augury, and the casting of nativities, as in the case of the later so-called Chaldaeans.Movers (Phöniz. i. p. 65) correctly observes, that “in all the books of the Old Testament which are written before the Assyrian period there is no trace of any (?) star-worship; not that the Phoenician (Canaanitish) gods had not also a sidereal significance, but because this element was only a subordinate one, and the expressions, sun, moon, and stars, and all the host of heaven, which are not met with before, become for the first time common now,” - although his proofs of the difference between the Assyrian star-worship and the Phoenician and Babylonian image-worship stand greatly in need of critical sifting.

This star-worship is more minutely described in 2Ki 21:4, 2Ki 21:5. The two verses are closely connected. The מזבּחות וּבנה of 2Ki 21:4 is resumed in מזב ויּבן in 2Ki 21:5, and the יי בּבית of 2Ki 21:4 is more minutely defined in the יי בּית חצרות בּשׁתּי of. 2Ki 21:5. “In the two courts:” not merely in the outer court, but even in the court of the priests, which was set apart for the worship of Jehovah.

2Ki 21:6

He also offered his son in sacrifice to Moloch, like Ahaz (2Ki 16:3), in the valley of Benhinnom (Chr. cf. 2Ki 23:10), and practised soothsaying and witchcraft of every kind. On ונחשׁ עונן see Deu 18:10 and Lev 19:26, אוב עשׂה, he made, i.e., appointed, put into office, a “necromancer and wise people” (cf. Lev 19:31 and Deu 18:11).

2Ki 21:7

Yea, he even placed the image of Asherah in the temple, i.e., in the Holy Place. In the description of his idolatry, which advances gradatim, this is introduced as the very worst crime. According to the express declaration of the Lord to David (2Sa 7:13) and Solomon (1Ki 9:3 compared with 2Ki 8:16), the temple was to serve as the dwelling-place of His name.

2Ki 21:8

The word of the Lord, “I will no more make the foot of Israel to move out of the land which I gave to their fathers,” refers to the promise in 2Sa 7:10 : “I will appoint my people a place, that they may dwell in a place of their own, and be stirred up no more,” which had been fulfilled by the building of the temple as the seat of the name of the Lord, in the manner indicated in pp. 85ff. The lasting fulfilment of this promise, however, was made to rest upon the condition of Israel’s faithful adherence to the commandments of God (cf. 1Ki 9:6.).

2Ki 21:9

This condition was not observed by the Israelites; Manasseh seduced them, so that they did more evil than the Canaanites, whom Jehovah had destroyed before them.

2Ki 21:10-12

The Lord therefore announced through the prophets, to the rebellious and idolatrous nation, the destruction of Jerusalem and the deliverance of Judah into the hands of its enemies; but, as is added in 2Ch 33:10, they paid no heed to them. The prophets who foretold this terrible judgment are not named. According to 2Ch 33:18, their utterances were entered in the annals of the kings. Habakkuk was probably one of them, since he (Hab 1:5) predicted the Chaldaean judgment as a fact which excited astonishment and appeared incredible. The Amorites are mentioned in 2Ki 21:11 instar omnium as the supporters of the Canaanitish ungodliness, as in 1Ki 21:26, etc. - The phrase, “that whosoever heareth it, both his ears may tingle,” denotes such a judgment as has never been heard of before, and excites alarm and horror (cf. 1Sa 3:11 and Jer 19:3). The Keri שׁמעהּ is a correction, to bring the pronom. suff. into conformity with the noun רעה so far as the gender is concerned, whereas in the Chethîb שׁמעיו the masculine suffix is used in the place of the feminine, as is frequently the case.

2Ki 21:13 “I stretch over Jerusalem the measure of Samaria, and the plummet of the house of Ahab.” The measure (קו) and the plummet (משׁקלת, lit., a level) were applied to what was being built (Zec 1:16), and also to what was being made level with the ground, i.e., completely thrown down (Amo 7:7). From this sprang the figurative expressions, measure of desolation and plummet of devastation (Isa 34:11). - The measure of Samaria therefore denotes the measure which was applied to the destruction of Samaria, and the plummet of the house of Ahab denotes the extermination of the royal house of Ahab. The meaning is: I shall destroy Jerusalem as I have destroyed Samaria, and exterminate its inhabitants like the house of Ahab. In the second hemistich the same thing is expressed, if possible, still more strongly: “I wipe away Jerusalem as one wipes the dish, and (having) wiped (it), turns it upon its upper side (פּניה).” The wiping of a dish that has been used, and the turning over of the dish wiped, so as not to leave a single drop in it, are a figurative representation of the complete destruction of Jerusalem and the utter extermination of its inhabitants.

2Ki 21:14-15

With the destruction of Jerusalem the Lord forsakes the people of His possession, and give it up to its enemies for a prey and spoil. נחלתי שׁארית: Judah is called the remnant of the people of God’s inheritance with a reference to the rejection and leading away of the ten tribes, which have already taken place. On וּמשׁסּה בּז see Isa 42:22; Jer 30:16.

To this announcement of the judgment there is appended in 2Ch 33:11. the statement, that Jehovah caused Manasseh the king to be taken prisoner by the generals of the king of Assyria and led away to Babylon in chains; and that when he humbled himself before God there, and made supplication to Him, He brought him back to Jerusalem and placed him upon his throne again; whereupon Manasseh fortified the walls of Jerusalem still further, placed garrisons in the fortified cities, removed the idol from the temple, abolished from the city the idolatrous altars erected in Jerusalem and upon the temple-mountain, restored the altar of Jehovah, and commanded the people to offer sacrifice upon it. - This incident is omitted in our book, because the conversion of Manasseh was not followed by any lasting results so far as the kingdom was concerned; the abolition of outward idolatry in Jerusalem did not lead to the conversion of the people, and after the death of Manasseh even the idolatrous abominations that had been abolished were restored by Amon.The historical truth of these accounts, which Rosenmüller, Winer, and Hitzig called in question after the example of Gramberg, has been defended by Ewald, Bertheau, and even by Thenius; and the latest attack which has been made upon it by Graf in the theol. Studien u. Krit. 1859, iii., has been met by E. Gerlach in the same magazine of 1861. For further remarks see the Commentary on the Chronicles.

2Ki 21:16

Manasseh also sinned grievously by shedding innocent blood till Jerusalem was quite filled with it. לפה פּה, from one edge to the other, see at 2Ki 10:21. This statement has been paraphrased by Josephus thus (Ant. x. 3, 1): Manasseh slew πάντας ὁμῶς τοὺς δικαίους τοὺς ἐν τοῖς Ἑεβραίοις, and did not spare even the prophets, with the additional clause, which exaggerates the thing: καὶ τούτων δέ τινας καθ ̓ ἡμέραν ἀπέσφαξε, ὥστε αἵματι ῥεῖσθαι τὰ Ἱεροσόλυμα.The widespread Jewish and Christian legend, that Manasseh put to death the prophet Isaiah, and indeed had him sawn in sunder, to which there is an allusion in Heb 11:37, also belongs here. (See Delitzsch, Comm. on Isaiah, p. 5.)

2Ki 21:17-18

Manasseh was buried “in the garden of his house, in the garden of Uzza.” “His house” cannot be the royal palace built by Solomon, because the garden is also called the garden of Uzza, evidently from the name of its former possessor. “His house” must therefore have been a summer palace belonging to Manasseh, the situation of which, however, it is impossible to determine more precisely. The arguments adduced by Thenius in support of the view that it was situated upon Ophel, opposite to Zion, are perfectly untenable. Robinson (Pal. i. p. 394) conjectures that the garden of Uzza was upon Zion. The name עוּא (עזּה) occurs again in 2Sa 6:8; 1Ch 8:7; Ezr 2:49, and Neh 7:51.

2Ki 21:19-22

Reign of Amon (cf. 2Ch 33:21-25). - Amon reigned only two years, and that in the spirit of his father, that is to say, worshipping all his idols. The city of Jotbah, from which his mother sprang, was, according to Jerome (in the Onom. s. v. Jethaba), urbs antiqua Judaeae; but it is not further known.

2Ki 21:23-25

His servants conspired against him and slew him in his palace; whereupon the people of the land, i.e., the population of Judah (הארץ עם = יהוּדה עם,   2Ch 26:1), put the conspirators to death and made Josiah the son of Amon king, when he was only eight years old.

2Ki 21:26

Amon was buried “in his grave in the garden of Uzza,” i.e., in the grave which he had had made in the garden of Uzza by the side of his father’s grave. He had probably resided in this palace of his father. יקבּר, one buried him.

Manasseh's Impious Reign. (b. c. 698.)

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 Isa. xxxiii. 17 refers to Hezekiah), and (as it follows there, v. 20) Jerusalem was a quiet habitation because a city of righteousness, Isa. i. 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 (v. 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 (v. 2): He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger, v. 6. (2.) He did after the abominations of the heathen (v. 2) and as did Ahab (v. 3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (v. 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, v. 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 (ch. xviii. 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 (v. 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 (v. 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 (v. 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 (v. 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 Heb. xi. 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 (v. 4), in the two courts of the temple (v. 5), in the very house of which God had said to Solomon, Here will I put my name, v. 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, v. 7, 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, v. 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, v. 9. He caused Judah to sin (v. 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.

Manasseh's Ruin Foretold. (b. c. 643.)

10 And the Lord spake by his servants the prophets, saying, 11 Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: 12 Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. 13 And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. 14 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 their enemies; 15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 16 Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the Lord . 17 Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah? 18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead.

Here is the doom of Judah and Jerusalem read, and it is heavy doom. The prophets were sent, in the first place, to teach them the knowledge of God, to remind them of their duty and direct them in it. If they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. If in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judgments of God, that the terror of them might awaken those to repentance who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. We have here,

I. A recital of the crime. The indictment is read upon which the judgment is grounded, v. 11. Manasseh had done wickedly himself, though he knew better things, had even justified the Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he had taught to sin and forced to sin; and besides that (though that was bad enough) he had filled Jerusalem with innocent blood (v. 16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Matt. xxiii. 32) up to the brim, and all this against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.

II. A prediction of the judgment God would bring upon them for this: They have done that which was evil, and therefore I am bringing evil upon them (v. 12); it will come and it is not far off. The judgment should be, 1. Very terrible and amazing; the very report of it should make men's ears to tingle (v. 12), that is, their hearts to tremble. It should make a great noise in the world and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria and the house of Ahab, v. 13. When God lays righteousness to the line it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Isa. xxviii. 17. Note, Those who resemble and imitate others in their sins must expect to fare as they fared. 3. That it should be an utter destruction: I will wipe it as a man wipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: "They shall all be carried captive, the land shall enjoy her sabbaths, and be laid by as a dish when it is wiped." See the comparison of the boiled pot, not much unlike this, Ezek. xxiv. 1-14. (3.) That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin. 4. That therefore they should be destroyed, because they should be deserted (v. 14): I will forsake the remnant of my inheritance. Justly are those that forsake God forsaken of him; nor does he ever leave any till they have first left him: but, when God has forsaken a people, their defence has departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure (v. 15): "They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt." The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was that which filled the measure, v. 16. Nothing has a louder cry, nor brings a sorer vengeance, than that.

This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Meantime, we must be content, in this place, to have only one intimation of his repentance (for so we are willing to take it), that he was buried, it is likely by his own order, in the garden of his own house (v. 18); for, being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of. And better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.

Amon's Reign and Death. (b. c. 643.)

19 Amon was twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah. 20 And he did that which was evil in the sight of the Lord , as his father Manasseh did. 21 And he walked in all the way that his father walked in, and served the idols that his father served, and worshipped them: 22 And he forsook the Lord God of his fathers, and walked not in the way of the Lord . 23 And the servants of Amon conspired against him, and slew the king in his own house. 24 And the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. 25 Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah? 26 And he was buried in his sepulchre in the garden of Uzza: and Josiah his son reigned in his stead.

Here is a short account of the short and inglorious reign of Amon, the son of Manasseh. Whether Manasseh, in his blind and brutish zeal for his idols, had sacrificed his other sons—or whether, having been dedicated to his idols, they were refused by the people—so it was that his successor was a son not born till he was forty-five years old. And of him we are here told, 1. That his reign was very wicked: He forsook the God of his fathers (v. 22), disobeyed the commands given to his fathers, and disclaimed the covenant made with his fathers, and walked not in the way of the Lord, but in all the way which his father walked in, v. 20, 21. He trod in the steps of his father's idolatry, and revived that which he, in the latter end of his days, had put down. Note, Those who set bad examples, though they may repent themselves, yet cannot be sure that those whom they have drawn into sin by their example will repent; it is often otherwise. 2. That his end was very tragical. He having rebelled against God, his own servants conspired against him and slew him, probably upon some personal disgust, when he had reigned but two years, v. 23. His servants, who should have guarded him, murdered him; his own house, that should have been his castle of defence, was the place of his execution. He had profaned God's house with his idols, and now God suffered his own house to be polluted with his blood. How unrighteous soever those were that did it, God was righteous who suffered it to be done. Two things the people of the land did, by their representatives, hereupon:—(1.) They did justice on the traitors that had slain the king, and put them to death; for, though he was a bad king, he was their king, and it was a part of their allegiance to him to avenge his death. Thus they cleared themselves from having any hand in the crime, and did what was incumbent on them to deter others from the like villainous practices. (2.) They did a kindness to themselves in making Josiah his son king in his stead, whom probably the conspirators had a design to put by, but the people stood by him and settled him in the throne, encouraged, it may be, by the indications he gave, even in his early days, of a good disposition. Now they made a happy change from one of the worst to one of the best of all the kings of Judah. "Once more," says God, "they shall be tried with a reformation; and, if that succeed, well; if not, then after that I will cut them down." Amon was buried in the same garden where his father was, v. 26. If his father put himself under that humiliation, the people will put him under it.