2 Kings · Chapter 21

V. 1. Reigned-In which time the years of his imprisonment are comprehended.

Verse 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.

Verse 1. Manasseh reigned fifty and five years — In which time the years, wherein he was a captive in Babylon, are comprehended. He must, according to his age mentioned here, have been born three years after Hezekiah was miraculously restored, and had his life lengthened.

Verse 1. Manasseh was twelve years old. He was the sixteenth king of Judah, ruined in his education, it would seem, by some apostate priests. These tutors ruined the church also, and ruined their country, as well as their prince, and ultimately they ruined themselves. There was now no illustrious priest, like Zachariah and his brothers, to die as martyrs sooner than outlive the purity of their religion. This young man followed therefore the way of Ahab, and of Ahaz, to ruin. Isaiah, now old and feeble, if we may follow Jerome in his comment on this prophet, chap. 6., did make resistance, and on that account was sawn asunder with a wooden saw. His enemies, the apostates, alleged against him a charge of blasphemy for saying, “I saw the Lord;” Moses having recorded the divine declaration, “No man can see my face and live.” Exodus 32. The objection against this tradition is, that Isaiah could not live to the commencement of this reign. It is replied that Jotham reigned twenty five years, Ahaz only sixteen, and Hezekiah twenty nine; in all seventy years. Therefore Isaiah might be little more than ninety when Manasseh began to reign. We find him in the full exercise of his ministry fourteen years before the death of Hezekiah. St. Paul also refers to some illustrious person who was sawn asunder. Hebrews 11:37. For this and other crimes, Esarhaddon carried Manasseh captive to Babylon, and shut him up seven or eight years in prison, where he is said to have repented, and composed his penitentiary prayer, and to have reigned well after his restoration. See the Jewish book, Seder-Olam, ch. 24. Also 2 Chronicles 33., where this history is more largely given.

REIGN OF MANASSEH, 1-18.

1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son.

Verse 2. After the abominations of the heathen] He exactly copied the conduct of those nations which God had cast out of that land.

Verse 2. He did evil in the sight of the Lord — Through his own vicious inclinations, and the instigation of the wicked princes of Judah, who in Hezekiah’s time were secret enemies to the reformation which he was endeavouring to effect; and now, when the restraint which they had been under was removed by his death, broke forth into open hostility against it, and corrupted the king’s tender years with their wicked counsels. After the abominations of the heathen — It had been his father’s first care to root all idolatry out of his kingdom, and to restore the service of the temple to its pristine order and splendour. But this his graceless son, on the contrary, made it his study to banish religion and morality out of the country, to revive the old idolatry, and to introduce new and unheard-of idols and ceremonies; besides witchcraft, sorceries, and every wicked custom that was used among the heathen far and near. Baal became now the favourite object of his worship: Moloch and the valley of Hinnom were now more frequented than ever; the impious king encouraging his impious subjects to sacrifice their children there, as Ahaz had done before. He did not, however, pass unpunished for these offences: but for the particulars of his punishment, which are not mentioned in this book, the reader must be referred to 2 Chronicles 33:11, &c. See Dodd.

2. He did… after the abominations of the heathen — Keil thinks that the young and inexperienced king was led into idolatry by such a godless party in the nation as is described in Isaiah 28:14; 30:9-11.

V. 3. 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.

Verse 3. Made a grove] He made Asherah, the Babylonian Melitta or Roman Venus. See 2 Kings 17:10, and the observations at the end of that chapter; and see here on 2 Kings 21:7. Worshipped all the host of heaven] All the stars and planets, but particularly the sun and the moon.

Verses 3-5. He built up again the high places — Trampling upon the dust of his worthy father, and affronting his memory. And worshipped all the host of heaven — The sun, moon, and stars, which the Gentiles had transformed into gods. He built altars — To the gods of the neighbouring nations, and to the host of heaven; in the house of the Lord — Not only in Jerusalem, where the Lord had recorded his name, but even in the courts of the temple itself, both in that where the priests and Levites performed their services, and in that wherein the people worshipped. Thus, when the faithful worshippers of God came to the place he had appointed, to do their duty to him, to their great grief and terror, they found the altars of other gods ready to receive their offerings.

3. As did Ahab — See notes on 1 Kings 16:30-33. Host of heaven — See note on 2 Kings 17:16.

Verse 4. Built altars] He placed idolatrous altars even in the temple.

Verses 3-5. He built up again the high places — Trampling upon the dust of his worthy father, and affronting his memory. And worshipped all the host of heaven — The sun, moon, and stars, which the Gentiles had transformed into gods. He built altars — To the gods of the neighbouring nations, and to the host of heaven; in the house of the Lord — Not only in Jerusalem, where the Lord had recorded his name, but even in the courts of the temple itself, both in that where the priests and Levites performed their services, and in that wherein the people worshipped. Thus, when the faithful worshippers of God came to the place he had appointed, to do their duty to him, to their great grief and terror, they found the altars of other gods ready to receive their offerings.

4. Built altars in the house of the Lord — Erected altars to heathen gods even in the temple of Jehovah, as well as in the outer courts, as the next verse informs us.

Verses 3-5. He built up again the high places — Trampling upon the dust of his worthy father, and affronting his memory. And worshipped all the host of heaven — The sun, moon, and stars, which the Gentiles had transformed into gods. He built altars — To the gods of the neighbouring nations, and to the host of heaven; in the house of the Lord — Not only in Jerusalem, where the Lord had recorded his name, but even in the courts of the temple itself, both in that where the priests and Levites performed their services, and in that wherein the people worshipped. Thus, when the faithful worshippers of God came to the place he had appointed, to do their duty to him, to their great grief and terror, they found the altars of other gods ready to receive their offerings.

REIGN OF MANASSEH, 1-18.

1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son.

V. 6. 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.

Verse 6. 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, &c., &c.

Used enchantments] vjnw venichesh; he used incantations, spells, and charms.

Dealt with familiar spirits] bwa hc[w veasah ob; he was a necromancer; was a raiser of spirits, whom he endeavoured to press into his service; he had a Python.

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

Verse 6. He made his son pass through the fire — By which he dedicated him to Moloch, in contempt of the seal of circumcision by which he had been dedicated to God: see notes on Leviticus 18:21, 22. And observed times — Lucky or unlucky days, according to the superstitious practice of the heathen.

6. Made his son pass through the fire — So he equalled the wicked Ahaz in the horrible abomination. See 2 Kings 16:3, note. Observed times — Rather, practised magic. The word ˆnw[, thus rendered, is, according to Aben Ezra, from ˆn[, a cloud, and refers to the practice of divination by observing the courses of the clouds. Enchantments… familiar spirits… wizards — Various forms of sorcery and witchcraft, all positively forbidden in the law. See on Deuteronomy 18:9-12.

V. 7. An image-The image of that Baal which was worshipped in the grove.

Verse 7. 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. See Clarke “2 Kings 21:26”.

Verse 7. He set an image of the grove, &c. — The image of that Baal which was worshipped in the grove, or of some other of his idols. The word Asherah, here rendered grove, is nearly the same with Ashtaroth, or Astarte, the imaginary female deities, which were worshipped along with Baalim. This image seems to have been set up in the very temple itself, probably in the holy place; as if designed purposely to affront the Lord to his face, and set him at defiance: “desecrating,” says Henry, “what had been consecrated to God, and, in effect, turning him out of his own house, and putting the rebels in possession of it.”

Ver. 7. A graven image of the grove, of Astartè or Venus. Selden, on the gods of Syria, contends, and justly too, that the Hebrew word should be so rendered.

7. A graven image of the grove — Rather, the image of the Asherah; that is, the Asherah-pillar, or image, already mentioned in verse 3. (English version, incorrectly, “grove.”) He refrained not even from setting up this abominable image in the very temple which had been consecrated to the pure worship of Jehovah.

Verse 8. 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.

REIGN OF MANASSEH, 1-18.

1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son.

V. 9. 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.

Verse 9. 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.

Verses 9, 10. Manasseh seduced them to do more evil than the nations, &c. — 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 that their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations. The Lord spake by his servants the prophets — Abarbinel says, that Hosea, Joel, Nahum, and Habakkuk, all prophesied in his days: and some think Obadiah also, and Isaiah.

9. More evil than did the nations — Because the worship of their own false gods by nations who knew not the true God, was far less condemnatory than for Israel, who had received so many revelations of Jehovah, to turn aside to the worship of idols.

Verse 10. 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.

Verses 9, 10. Manasseh seduced them to do more evil than the nations, &c. — 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 that their sins, though the same in kind, were unspeakably worse in respect of these dreadful aggravations. The Lord spake by his servants the prophets — Abarbinel says, that Hosea, Joel, Nahum, and Habakkuk, all prophesied in his days: and some think Obadiah also, and Isaiah.

10. By his… prophets — The prophets of this period are nowhere named.

Verses 11, 12. Manasseh hath done wickedly, above what the Amorites did — The Canaanitish nations; all so called from one eminent part of them, Genesis 15:16. And hath made Judah to sin with his idols — By his example, encouragement, counsel, authority, and command. Therefore I am bringing evil upon Jerusalem — It will come, and it is at no great distance. Whosoever heareth of it, both his ears shall tingle — The report of it shall fill men’s minds with terror and amazement.

REIGN OF MANASSEH, 1-18.

1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son.

Verse 12. Both his ears shall tingle.] hnlxt 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.

Verses 11, 12. Manasseh hath done wickedly, above what the Amorites did — The Canaanitish nations; all so called from one eminent part of them, Genesis 15:16. And hath made Judah to sin with his idols — By his example, encouragement, counsel, authority, and command. Therefore I am bringing evil upon Jerusalem — It will come, and it is at no great distance. Whosoever heareth of it, both his ears shall tingle — The report of it shall fill men’s minds with terror and amazement.

12. Ears shall tingle — So amazed shall he be at the terrible tidings. Compare 1 Samuel 3:11, note.

V. 13. 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.

Verse 13. 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 tabulæ; “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:— Deuteronomy 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!

Verse 13. I will stretch over Jerusalem the line of Samaria — She shall have the same measure and lot; that is, the same judgments which Samaria has had. For the line is often put for one’s lot or portion, because men’s portions or possessions used to be measured by lines. Or it is a metaphor taken from workmen, who mark out by lines what parts of a building they would have thrown down, and what they would have to stand. I will wipe Jerusalem as a man wipeth a dish, &c. — As men do with a dish that hath been used, first wholly empty it of all that is in it, then thoroughly cleanse and wipe it, and lastly turn it upside down, that nothing may remain in it; so will I deal with Jerusalem, thoroughly 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.

13. Line of Samaria… plummet of the house of Ahab — The line is used in measuring, the plummet in levelling or squaring, and both are used here metaphorically as standards of Divine Judgment. Jehovah will visit Jerusalem with the same measure of severity as he did Samaria and the house of Ahab; that is, he will destroy the city and exterminate its inhabitants. Compare 2 Kings 17:6; 10:11. As a man wipeth a dish — A contemptuous simile. When one has finished using a dish he wipes it and turns it upside down; so Jehovah shall empty, and wipe out, and turn over, Jerusalem: that is, he shall utterly overthrow it, and leave it upside down, or literally, upon its face.

Verse 14. 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.

Verses 14, 15. I will forsake the remnant of mine inheritance — The kingdom of Judah, the only remainder of all the tribes of Israel, which I once chose for my inheritance; but now, notwithstanding that I conferred on them that privilege, I will utterly reject and forsake them. They have provoked me since the day, &c. — 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.

14. The remnant of mine inheritance — Judah and Benjamin, which alone remained as tribes and chief representatives of the chosen nation.

V. 15. 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.

Verses 14, 15. I will forsake the remnant of mine inheritance — The kingdom of Judah, the only remainder of all the tribes of Israel, which I once chose for my inheritance; but now, notwithstanding that I conferred on them that privilege, I will utterly reject and forsake them. They have provoked me since the day, &c. — 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.

REIGN OF MANASSEH, 1-18.

1. Manasseh… twelve — Hence it appears by comparison with 2 Kings 20:6, that he must have been born three years after Hezekiah’s severe illness. See, also, note on 2 Kings 20:3. Perhaps he was the only son, or perhaps his older brothers had died. Though only twelve years old, he seems to have taken the kingdom into his own hand at that early age, and this fact may largely account for the wickedness of his reign. On the early maturity of persons in the East, see note on 2 Kings 18:2. Fifty and five years — The longest reign of any Jewish king. Hephzibah — The name means, my delight is in her; but notwithstanding this amiable name, and the piety of her husband, she seems to have illy trained her son.

V. 16. 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.

Verse 16. 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.

Verse 16. Moreover, Manasseh shed innocent blood — The blood of those prophets, and other righteous men, who either reproved his sinful practices, or refused to comply with his wicked commands. The tradition of the Jews is, that he caused Isaiah, in particular, to be sawn asunder, and that by a wooden saw, to which the author of the epistle to the Hebrews is thought to allude, Hebrews 11:37. Besides his sin, wherewith he made Judah to sin — That is, his idolatry, which is elsewhere called evil and corruption, and here sin, by way of eminency; which is the more remarkable, because it is here compared with horrid cruelty, and implied to be worse than it, and more abominable in God’s sight, because it more directly and immediately struck at the glory and the purity of the Divine Majesty, by respect unto which all sins are to be measured.

Ver. 16. Manasseh shed innocent blood. He had probably taken away the life of Isaiah the prophet, as already intimated, and also the life of other good men, who opposed the iniquity of his apostate court. By getting rid of so many faithful men, they thought to enjoy their wickedness in peace, but the Lord brought the Chaldeans on a cowardly king and army, and Manasseh fled to hide himself among the thorns of the desert. See the Notes and Reflections on 2 Chronicles 33.

16. Shed innocent blood — Probably of those prophets (comp. verse 10) who reproved his sins and uttered the word of the Lord against him. Josephus says, “He barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for he every day slew some of them, till Jerusalem was overflown with blood.” It was during the reign of Manasseh, according to Jewish tradition, that Isaiah was sawn asunder. Hebrews 11:37. Besides his sin — That is, especially, his abominable idolatry.

Verse 17. Now the rest of the acts] In 2 Chronicles 33:11, &c., 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 2 Chronicles 33:18, 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 2 Chronicles 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.

17. The rest of the acts of Manasseh — Besides what is here recorded of Manasseh, the parallel history in 2 Chronicles 33 informs us, that as a judgment for his sins he was captured by Assyrian warriors, bound with fetters, and carried to Babylon. There he humbled himself before God, and, in answer to prayer, was restored to his kingdom, whereupon he removed the signs of his idolatry, and sacrificed to Jehovah. He also fortified Jerusalem and strengthened the various cities of Judah. See notes on that chapter.

V. 18. 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.

Verse 18. 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, 2 Kings 21:26.

Verse 18. Was buried in the garden of his own house — 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 crimes.

18. Garden of his own house — A garden or field connected with his own private house, not the royal palace on Zion, but probably, as Keil supposes, his summer palace. The locality of this garden cannot now be determined, but it apparently took its name, the garden of Uzza, from some former owner, of whom we find elsewhere no certain trace. Cornelius a Lapide suggests that it may be identical with Perez-uzzah, where Uzzah was smitten for attempting to steady the ark of God. 2 Samuel 6:8.

Verse 19. 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, 1 Kings 15:25; Elah, the son of Baasha, 1 Kings 16:8; Ahaziah, the son of Ahab, 1 Kings 22:51; and Amon, the son of Manasseh, as mentioned here, 2 Kings 21:19.

REIGN OF AMOS, 19-26.

19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown.

REIGN OF AMOS, 19-26.

19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown.

V. 21. 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.

Verse 21. He (Amon) walked in the way, &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.

REIGN OF AMOS, 19-26.

19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown.

REIGN OF AMOS, 19-26.

19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown.

Verse 23. 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.

Verse 23. The servants of Amon conspired against him — He having rebelled against God, his own servants rose up against him, and slew him when he had reigned only two years; and 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 they were that did it, God was righteous who suffered it to be done.

23. The servants of Amon — Probably his court-attendants. For what reason they conspired against him is at present only a matter of conjecture.

Verse 24. The people slew all that had conspired against King Amon — Thus they cleared themselves from having any hand in the crime, and did what was incumbent on them, to deter others from the like villanous practices. And the people made Josiah his son king — It is probable the conspirators had designed to put him by, but the people stood by him, and settled him on 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, said God, they shall be tried with a reformation: if that succeed, well; if not, then, after that I will cut them down.

24. The fact stated in this verse, that the people of the land rose up against the conspirators and slew them, argues that Amon was not unpopular with the great body of the nation. Possibly the conspirators sought to establish a new dynasty in Judah, a movement not likely to meet with favour, and therefore the people hastened to place Josiah on the throne, though he was then only eight years old.

REIGN OF AMOS, 19-26.

19. Two years — The rabbies say, that the sons of idolatrous kings who succeeded their fathers seldom reigned more than two years, and Nadab, (1 Kings 15:25,) Elah, (2 Kings 16:8,) and Ahaziah, (2 Kings 22:51,) are cited as instances. The site of Jotbah is unknown.

Verse 26. The garden of Uzza] The family sepulchre or burying-place. IT is said 2 Kings 21:3, 7, that “Manasseh made a grove; and he set a graven image of the grove,” &c. hc[ rva hrvah lsp ta µcyw 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 Genesis 12:3, says, “that hrva 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 rva, defines hrva asherah thus, Simulacrum ligneum Astartæ dicatum; “A wooden image dedicated to Astrate or Venus.”

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

The Targum of Ben Uzziel, on Deuteronomy 7:5, תגדעונ ואשירהם vaasheyrehem tegaddeun; i.e., “Their groves shall ye cut down”-translates the place thus, ˆwxxqt ˆwhydgys ynlyaw 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 hrva asherah and its derivatives are used. Here follow proofs:—

In 2 Kings 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 hwhy tybm hrvh ta axyw vaiyotse eth haasherah mibbeyth Jehovah, is, “And he brought out the (goddess) Asherah from the house of the Lord, and burnt it,” &c.

That this is the true meaning of the place appears farther from 2 Kings 23:7, where it is said, “He broke down the houses of the sodomites,” (µyvdqh hakkedeshim, of the whoremongers,) “where the women wove hangings for the grove” (לאשרה בתים bottim laasherah, “houses or shrines for Asherah.”) Similar perhaps to those which the silversmiths made for Diana, Acts 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 2 Kings 23:6, the former says, “He cast out the idol, [Syriac] dechlotho, from the house of the Lord;” and in 2 Kings 23:7: “He threw down the houses, [Syriac] dazoine, of the prostitutes; and the women who wove garments, [Syriac] 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.

II KINGS

26. In his sepulchre in the garden of Uzza — That is, by the side of his father in the family tomb. See note on verse 18.