2 Kings 21 — ILT — Scriptura

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21Twelve years old was Menasseh when he became king, and fifty and five years did he reign in Jerusalem. And his mother's name was Chephzi-bah.^{Verse 2}And he did what is evil in the eyes of the Lord, after the abominable acts of the nations whom the Lord had driven out before the children of Israel.^{Verse 3}And he built up again the high-places which Hezekiah his father had destroyed; and he reared up altars for Ba'al, and made a grove, as Achab the king of Israel had done; and he bowed down to all the host of heaven, and served them.^{Verse 4}And he built altars in the house of the Lord, of which the Lord had said, In Jerusalem will I put my name.^{Verse 5}And he built altars for all the host of heaven in the two courts of the house of the Lord.^{Verse 6}And he caused his son to pass through the fire, and observed times, and used enchantments, and dealt with familiar spirits and wizards: he wrought much that is evil in the eyes of the Lord, to provoke him to anger.^{Verse 7}And he set a hewn image of the Asherah that he had made in the house, of which the Lord had 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:^{Verse 8}And I will not cause any more the foot of Israel to move out of the land which I gave their fathers; only if they will observe to act in accordance with all that I have commanded them, and in accordance with all the law that my servant Moses commanded them.^{Verse 9}But they hearkened not: and Menasseh seduced them to do what is evil more than the nations whom the Lord had destroyed before the children of Israel.^{Verse 10}And the Lord spoke by means of his servants the prophets, saying,^{Verse 11}Forasmuch as Menasseh the king of Judah hath done these abominations, having done wickedly more than all that the Emorites had done, who were before him, and hath induced Judah also to sin with his idols:^{Verse 12}Therefore thus hath said the Lord the God of Israel, Behold, I will bring evil upon Jerusalem and Judah, at which both the ears of every one that heareth it shall tingle.^{Verse 13}And I will stretch over Jerusalem the measure-line of Samaria, and the plummet of the house of Achab: and I will wipe off Jerusalem as one wipeth off a dish, wiping it, and turning it on its face.^{Verse 14}And I will forsake the remnant of my inheritance, and give them up into the hand of their enemies; and they shall become a prey and a spoil to all their enemies;^{Verse 15}Forasmuch as they have done what is evil in my eyes, and have been provoking me to anger, from the day that their fathers came forth out of Egypt, even until this day.^{Verse 16}And also innocent blood did Menasseh shed in very great abundance, till he had filled [therewith] Jerusalem from one end to another; beside his sin wherewith he induced Judah to sin, to do what is evil in the eyes of the Lord.^{Verse 17}Now the rest of the acts of Menasseh, and all that he did, and his sin that he committed, behold, they are written in the book of the chronicles of the kings of Judah.^{Verse 18}And Menasseh slept with his fathers, and was buried in the garden of his own house, in the garden of 'Uzza: and Amon his son became king in his stead.^{Verse 19}Twenty and two years old was Amon when he became king, and two years did he reign in Jerusalem. And his mother's name was Meshullemeth, the daughter of Charuz of Yotbah.^{Verse 20}And he did what is evil in the eyes of the Lord, as his father Menasseh had done.^{Verse 21}And he walked in all the way that his father had walked in, and served the idols that his father had served, and bowed himself down to them;^{Verse 22}And he forsook the Lord the God of his fathers, and walked not in the way of the Lord.^{Verse 23}And the servants of Amon conspired against him, and put the king to death in his own house.^{Verse 24}And the people of the land slew all those that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.^{Verse 25}Now the rest of the acts of Amon which he did, behold, they are written in the book of the chronicles of the kings of Judah.^{Verse 26}And they buried him in his sepulchre in the garden of 'Uzza: and Josiah his son became king in his stead.

Commentary

Reign of Manasseh (cf. 2 Chron 33:1-20). - Kg2 21:1. Manasseh was twelve years old when he began to reign, so that he was not born till after Hezekiah's dangerous illness (Kg2 20:1.). Kg2 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 Kg2 21:2 cf. Kg2 8:18 and Kg2 16:3. Kg2 21:3-5 ויּבן ויּשׁב, "he built again" the high places, which Hezekiah had destroyed (Kg2 18:4), erected altars for Baal and an Asherah, like Ahab of Israel (Kg1 16:32-33). האשׁרה is the image of Asherah mentioned in Kg2 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, Phniz. 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 (Kg2 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 Kg2 21:5; Kg2 23:12, and Ch2 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 (Kg2 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. (Note: Movers (Phniz. 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 Kg2 21:4, Kg2 21:5. The two verses are closely connected. The מזבּחות וּבנה of Kg2 21:4 is resumed in מזב ויּבן in Kg2 21:5, and the יי בּבית of Kg2 21:4 is more minutely defined in the יי בּית חצרות בּשׁתּי of. Kg2 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. Kg2 21:6 He also offered his son in sacrifice to Moloch, like Ahaz (Kg2 16:3), in the valley of Benhinnom (Chr. cf. Kg2 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). Kg2 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 (Sa2 7:13) and Solomon (Kg1 9:3 compared with Kg2 8:16), the temple was to serve as the dwelling-place of His name. Kg2 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 Sa2 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. Kg1 9:6.). Kg2 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. Kg2 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 Ch2 33:10, they paid no heed to them. The prophets who foretold this terrible judgment are not named. According to Ch2 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 Kg2 21:11 instar omnium as the supporters of the Canaanitish ungodliness, as in Kg1 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. Sa1 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 Chethb שׁמעיו the masculine suffix is used in the place of the feminine, as is frequently the case. Kg2 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 (Zac 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. Kg2 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 Ch2 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. (Note: The historical truth of these accounts, which Rosenmller, 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.) Kg2 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 Kg2 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. (Note: 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.)) Kg2 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 Sa2 6:8; Ch1 8:7; Ezr 2:49, and Neh 7:51.

Reign of Amon (cf. Ch2 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.

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, Ch2 26:1), put the conspirators to death and made Josiah the son of Amon king, when he was only eight years old.

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.

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