Verse-by-Verse Bible Commentary
2 Kings 21:17

Clarke's Commentary

Verse 2 Kings 21:17. 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.

Bridgeway Bible Commentary

Manasseh’s evil reign (21:1-26)

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

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

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

Zephaniah and Josiah

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

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

Coffman's Commentaries on the Bible

THE REPORT OF MANASSEH'S DEATH AND BURIAL

"Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; besides his sin wherewith he made Judah to sin in doing that which was evil in the sight of Jehovah. 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 chronicles of the kings of Judah? 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."

"According to an old Jewish legend, which is probably referred to in Hebrews 11:37, the prophet Isaiah was executed by Manasseh by being sawn in two."The Layman's Bible Commentary, p. 118.

It is also significant that Manasseh's successor, his son, was named Amon, the same being the name of an Egyptian god. "Thebes, a capital of Egypt, was the holy city of Amon; and in his honor, they called themselves No-Amon (Nahum 3:8). He was, in some sense, the god of the wind and of certain powers of generation."K. A. Kitchen in The New Bible Dictionary, p. 31.

"He shed innocent blood very much," It is significant that this is specifically mentioned here, and "It indicates some culminating horror, something not mentioned before; and these conditions are answered by supposing that the reference is to a bloody persecution of the righteous in Jerusalem."The Pulpit Commentary, op. cit., p. 424. Josephus mentioned that persecution.

"Setting out from a contempt of God, he barbarously slew all the righteous men that were among the Hebrews; nor would he spare the prophets, for every day he slew some of them, until Jerusalem was overflown with blood."Flavius Josephus, Antiquities, p. 302.

In 2 Chronicles 33, there is a report of Manasseh's repentance, following his capture and deportation to Assyria and his subsequent return to his throne; but, since the author of Kings ignored that event, we shall also defer any discussion of it until our Commentary on Chronicles.

The report of Manasseh's death and burial "in his own house," is explained by scholars as either (1) due to the sepulchre of the kings of Judah being full, or (2) to the refusal of the people to allow such an honor to such a wicked king. We cannot see that it makes much difference. We find it difficult to accept Matthew Henry's opinion that, "Due to his repentance, and his humiliation because of the realization of all his sins, he was buried in the garden of his own house, by his own order, counting himself unworthy to be buried in the tombs of David and the other kings."Matthew Henry's Commentary, Vol. 2, p. 817. This is a very charitable view, but we doubt the validity of it.

Barnes' Notes on the Whole Bible

The writer of Kings relates in eighteen verses the history of 55 years, and consequently omits numerous facts of great importance in the life of Manasseh. Among the most remarkable of the facts omitted are the capture of Manasseh by the king of Assyria, his removal to Babylon, his repentance there, his restoration to his kingdom, and his religious reforms upon his return to it. These are recorded only in Chronicles (marginal reference, see the note). The writer of Kings probably considered the repentance of Manasseh but a half-repentance, followed by a half-reformation, which left untouched the root of the evil.

Smith's Bible Commentary

Chapter 21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Dr. Constable's Expository Notes

B. Manasseh’s Evil Reign 21:1-18

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

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

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

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

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

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

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

Gill's Exposition of the Whole Bible

Now the rest of the acts of Manasseh and all that he did,.... Both good and bad, for he repented, and was humbled, and did many good things afterwards, though not recorded in this book:

and his sin that he sinned; his idolatry:

are they not written in the book of the chronicles of the kings of Judah? in which were recorded the most memorable events of their reigns; and in the canonical book of Chronicles are many things concerning Manasseh, which are not written here; see 2 Chronicles 33:11.

Henry's Complete Commentary on the Bible

      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, 2 Kings 21:11; 2 Kings 21:11. 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 (2 Kings 21:16; 2 Kings 21:16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Matthew 23:32) 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 (2 Kings 21:12; 2 Kings 21:12); 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 (2 Kings 21:12; 2 Kings 21:12), 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, 2 Kings 21:13; 2 Kings 21:13. 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 Isaiah 28:17. 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, Ezekiel 24:1-14. (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 (2 Kings 21:14; 2 Kings 21:14): 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 (2 Kings 21:15; 2 Kings 21:15): "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, 2 Kings 21:16; 2 Kings 21:16. 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 (2 Kings 21:18; 2 Kings 21:18); 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.

Kelly Commentary on Books of the Bible

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

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

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

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

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

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

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

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

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