Text -- 2 Kings 21:7 (NET)

21:7 He put an idol of Asherah he had made in the temple, about which the Lord had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 21:7

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

JFB: 2Ki 21:7

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.

Clarke: 2Ki 21:7

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, 2Ki 21:26 (note).

TSK: 2Ki 21:7

am 3306-3327, bc 698-677

he set : 2Ki 23:6; 2Ch 33:7, 2Ch 33:15

In this house : 2Ki 21:4, 2Ki 23:27; 2Sa 7:13; 1Ki 8:29, 1Ki 8:44, 1Ki 9:3, 1Ki 9:7; 2Ch 7:12, 2Ch 7:16, 2Ch 7:20; Neh 1:9; Psa 74:2, Psa 78:68, Psa 78:69, Psa 132:13, Psa 132:14; Jer 32:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 21:7

A graven image of the grove - Rather, "the carved work of the Asherah."This Asherah which Manasseh placed in the very temple itself, from where it was afterward taken by Josiah to be destroyed 2Ki 23:6. Such a profanation was beyond anything that had been done either by Athaliah 2Ki 11:18, or by Ahaz 2Ki 16:14-18; 2Ch 29:5-7.

Poole: 2Ki 21:7

He set a graven image of the grove 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 2Ki 23:6 . Or, thirdly, The graven image of Asherah, a god or goddess so called, possibly the same called elsewhere Ashtaroth. See Jud 6:25,28 2Ki 23:6 2Ch 15:16 .

Haydock: 2Ki 21:7

Of the grove. Hebrew, "a graven thing of Ashera," the grove or Astarte, (Haydock) ver. 3. This was an engraving in sculpture of a sacred grove. (Sa) (Chap. xxiii. 6.) (Tirinus) ---

My name. I alone will be adored, and there allow an altar to be erected. (Haydock)

Gill: 2Ki 21:7

Which was either an image that had been placed in a grove planted by him, and now removed into the house or temple of the Lord; or, as some think, this was a representation of a grove, a carved grove of gold or silver, in the midst of which an image was placed in the temple; though what Selden observes ^b, seems best of all, that this was an image of Asherah, as in the original text; that is, of Astarte or Ashtoreth, the goddess of the Zidonians, 1Ki 11:5, the same the Phoenicians are said to call Astroarche, and affirm it to be the moon ^c: in 2Ch 33:7 it is called a carved image the idol he had made; and an Arabic writer ^d says, it had four faces, which seems to be a figure of the cherubim; but, according to Suidas ^e, it was the statue of Jupiter, who also says it had four faces:

of which the Lord said to David, and to Solomon his son: that is, of which house or temple:

in this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name forever; see 1Ki 8:29; see Gill on 2Ki 21:3.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 21:7

¹ tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps “forever”).”

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 21:1-26

1 Manasseh's reign.

3 His great idolatry.

10 His wickedness causes prophecies against Judah.

17 Amon succeeds him.

19 Amon's wicked reign.

23 He being slain by his servants, and those murderers slain by the people, Josiah is made king.

MHCC: 2Ki 21:1-9

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.

Matthew Henry: 2Ki 21:1-9

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 33:17 refers to Hezekiah), and (as it follows there, 2Ki 21:20) Jerusalem was a quiet habitation because a city of righteousness, Isa 1:26. But now we have melancholy work upon our hands, unpleasant ground to travel, and cannot but drive heavily. How has the gold become dim and the most fine gold changed! The beauty of Jerusalem is stained, and all her glory, all her joy, sunk and gone. These verses give such an account of this reign as make it, in all respects, the reverse of the last, and, in a manner, the ruin of it.

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

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

III. He reigned very ill.

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

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

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

Keil-Delitzsch: 2Ki 21:1-18

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.

(Note: 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.

(Note: 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 .

(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.))

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.

Constable: 2Ki 18:1--25:30

III. THE SURVIVING KINGDOM chs. 18--25

In this third major section of 1 and 2 Kings the writer showed that the captivity of Judah was also a natural consequence of not following the covenantal relationship with Yahweh. The remaining kings in 2 Kings all ruled over the Southern Kingdom. This part of the book concludes with events that happened in Judah immediately following the Babylonian Captivity in 586 B.C.

Constable: 2Ki 21:1-18

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."¹²⁹

Among his other serious sins Manasseh built idol altars in Yahweh's temple (v. 4). This diminished the reputation of Yahweh considerably. 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 (Exod. 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 (v. 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. Heb. 11:37).¹³⁰ But we have no record that any prophets ministered during Manasseh's reign with the possible exception of Nahum whose ministry was against Assyria.¹³¹

Not only did Manasseh apostatize himself, he also led the nation in departing from God (v. 11). The "line of Samaria" (v. 13) refers to the righteous standard God had used to measure Samaria's fidelity to His will. The "plummet of Ahab's house" (v. 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 (v. 14; cf. Deut. 28:63-64).

Manasseh's murders included those of his own children (v. 6) as well as Isaiah. Manasseh's many sins stained Judah deeply. Even Josiah's later reforms could not avert God's judgment (23:36). His burial reflects the fact that his behavior resulted in his people esteeming him lightly. God had disciplined him personally (cf. 2 Chron. 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 Chron. 33:15-19). His long life was not a blessing for faithfulness as Hezekiah's had been but an instrument of chastening for Judah.

Guzik: 2Ki 21:1-26

2 Kings 21 - The Wicked Reigns of Manasseh and Amon

A. The reign of Manasseh, son of Hezekiah.

1. (1-2) A summary of the reign of Manasseh, a 55 year rule of evil.

Manasseh was twelve years old when he became king, and he reigned fifty-five years in Jerusalem. His mother's name was Hephzibah. And he did evil in the sight of the LORD, according to the abominations of the nations whom the LORD had cast out before the children of Israel.

a. Manasseh was twelve years old when he became king: This means that he was born in the last fifteen years of Hezekiah's life, the additional fifteen years that Hezekiah prayed for. Those additional fifteen years brought Judah one of its worst kings.

i. "Had this good king been able to foresee the wickedness of his unworthy son, he would doubtless have no desire to recover from his sickness. Better by far die childless than beget a son such as Manasseh proved to be." (Knapp)

b. And he reigned fifty-five years in Jerusalem: This was both a remarkably long and a remarkably evil reign. A long career or longevity is not necessarily evidence of the blessing and approval of God.

i. "A degenerate plant of so noble a vine." (Trapp)

ii. "Manasseh is named in Assyrian annals (Menasi or Minse, King of Yaudi) among twelve rulers of Palestine who brought tribute in kind to their overlord." (Wiseman)

c. According to the abominations of the nations whom the LORD had cast out before: Manasseh imitated the sins of both the Canaanites and the Israelites of the northern kingdom (2 Kings 16:3). Since God brought judgment on these groups for their sin, casting them out of their land, then similar judgment against and unrepentant Judah should be expected.

2. (3-9) The specific sins of Manasseh.

For he rebuilt the high places which Hezekiah his father had destroyed; he raised up altars for Baal, and made a wooden image, as Ahab king of Israel had done; and he worshiped all the host of heaven and served them. He also built altars in the house of the LORD, of which the LORD had said, "In Jerusalem I will put My name." And he built altars for all the host of heaven in the two courts of the house of the LORD. Also he made his son pass through the fire, practiced soothsaying, used witchcraft, and consulted spiritists and mediums. He did much evil in the sight of the LORD, to provoke Him to anger. He even set a carved image of 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 the tribes of Israel, I will put My name forever; and I will not make the feet of Israel wander anymore from the land which I gave their fathers; only if they are careful to do according to all that I have commanded them, and according to all the law that My servant Moses commanded them." But they paid no attention, and Manasseh seduced them to do more evil than the nations whom the LORD had destroyed before the children of Israel.

a. He rebuilt the high places which Hezekiah his father had destroyed: Manasseh opposed the reforms of his father Hezekiah and he brought Judah back into terrible idolatry.

i. This shows us that repentance and reform and revival are not permanent standing conditions. What is accomplished at one time can be opposed and turned back at another time.

b. He raised up altars for Baal, and made a wooden image: Manasseh did not want to imitate his godly father. Instead, he imitated one of the very worst kings of Israel: Ahab. He embraced the same state-sponsored worship of Baal and Asherah (honored with a wooden image) that marked the reign of Ahab.

c. He worshiped all the host of heaven and served them: Manasseh did not only bring back old forms of idolatry; he also brought new forms of idolatry to Judah. At this time the Babylonian Empire was rising in influence, and they had a special attraction to astrological worship. Manasseh probably imitated this.

d. He also built altars in the house of the LORD: It was bad enough for Manasseh to allow this idol worship into Judah. Worse, he corrupted the worship of the true God at the temple, and made the temple a place of idol altars, including those dedicated to his cult of astrological worship (he built altars for all the host of heaven).

e. He made his son pass through the fire: Manasseh sacrificed his own son to the Canaanite god Molech, who was worshipped with the burning of children.

f. Practiced soothsaying, used witchcraft, and consulted spiritists and mediums: Manasseh invited direct Satanic influence by his approval and introduction of these occult arts.

g. He even set a carved image of Asherah that he had made, in the house of . . . the LORD: Asherah was the Canaanite goddess of fertility, and worshipped through ritual prostitution. This means that Manasseh made the temple into an idolatrous brothel, dedicated to Asherah.

i. "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." (Clarke)

h. But they paid no attention, and Manasseh seduced them to do more evil: This describes the basic attitude of the people of Judah during the 55-year reign of Manasseh. They paid no attention to the generous promises of God, promising protection to His obedient people. In addition, they were willingly seduced by Manasseh's wickedness and were attracted to do more evil.

i. He was indeed a wicked king, but perhaps the greater sin was on behalf of the people who accepting this seduction willingly. 2 Chronicles 33:10 says, And the LORD spoke to Manasseh and his people, but they would not listen. God spoke to both the people and the leader, but they rejected His word.

ii. "He did all he could to pervert the national character, and totally destroy the worship of the true God; and he succeeded." (Clarke)

iii. "How superficial had been the nation's compliance with Hezekiah's reforms! Without a strong spiritual leader, the sinful people quickly turned to their own evil machinations. The judgment of God could not be far away." (Patterson and Austel)

iv. This was a transformation of the culture from something generally God honoring to a culture that glorified idolatry and immorality. In general we can say this happened because the people wanted it to happen. They didn't care about the direction of their culture.

3. (10-15) God promises judgment against Judah.

And the LORD spoke by His servants the prophets, saying, "Because Manasseh king of Judah has done these abominations (he has acted more wickedly than all the Amorites who were before him, and has also made Judah sin with his idols), therefore thus says the LORD God of Israel: 'Behold, I am bringing such calamity upon Jerusalem and Judah, that whoever hears of it, both his ears will tingle. And I will stretch over Jerusalem the measuring line of Samaria and the plummet of the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. So I will forsake the remnant of My inheritance and deliver them into the hand of their enemies; and they shall become victims of plunder to all their enemies, because they have done evil in My sight, and have provoked Me to anger since the day their fathers came out of Egypt, even to this day.' "

a. The LORD spoke by His servants the prophets: When the leaders and the popular culture had abandoned God, the LORD still had a voice to Judah. He spoke by the prophets to His disobedient people.

i. "The prophets were Hosea, Joel, Nahum, Habakkuk, and Isaiah. These five following verses contain the sum of what these prophets spoke." (Clarke)

b. He has acted more wickedly than all the Amorites who were before him: This was a remarkable achievement of evil. The Amorites were among the Canaanite tribes who populated the Promised Land before Israel captured it, and they were infamous for their violent, immoral, and depraved culture.

c. Both his ears will tingle: In other places in the Old Testament, tingling ears are a sign that an especially severe judgment was coming (1 Samuel 3:11, Jeremiah 19:3).

d. The measuring line of Samaria: God's logic is simple. If Judah insisted on imitating the sins of the northern kingdom, then God would answer their similar sins with a similar judgment. God would cleanse Jerusalem as one wipes a dish, wiping it and turning it upside down, subjecting them to their enemies.

i. "To wipe a dish and turn it upside-down to drain signified the depopulation of the land (cf. Jeremiah 51:34)." (Wiseman)

ii. So I will forsake: "Forsake is a strong, forceful word used to describe the skinning of an animal. It is sometimes translated cast off." (Dilday)

4. (16) Manasseh persecutes the people of God.

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

a. Manasseh shed very much innocent blood: This puts Manasseh, King of Judah, in the same spiritual family as Ahab, King of Israel. Under both of these kings - among others - the people of God were persecuted by the religion of state-sponsored idolatry. The extent of it was so great that it could be metaphorically said, he had filled Jerusalem from one end to another with the blood of his victims.

i. We see the tragic progression in Manasseh's sin.

· First, idolatry is tolerated among God's people.

· Then idolatry is promoted.

· Then idolatry is supported and funded.

· Then the worship of the true God is undermined.

· Then the worshippers of the true God are persecuted and murdered.

· Then the judgment of God soon comes.

b. In doing evil in the sight of the LORD: By tradition, one of the evils done by Manasseh was the murder of Isaiah the prophet. Many think that Hebrews 11:37 (they were sawn in two) is a reference to the martyrdom of Isaiah.

i. "To shed innocent blood implies oppression against the young, innocent and godly (cf. 2 Kings 24:3-4). The uncorroborated Jewish tradition (The Ascension of Isaiah) says that Isaiah was sawn in half during the reign of Manasseh (cf. Hebrews 11:37)." (Wiseman)

5. (17-18) Conclusion of Manasseh's reign

Now the rest of the acts of Manasseh; all that he did, and the sin that he committed; are they not written in the book of the chronicles of the kings of Judah? So Manasseh rested with his fathers, and was buried in the garden of his own house, in the garden of Uzza. Then his son Amon reigned in his place.

a. All that he did, and the sin that he committed: This was the terrible legacy of Manasseh, who was born of one of the better kings of Judah (Hezekiah).

b. Are they not written in the book of the chronicles of the kings of Judah? 2 Chronicles 33:11-19 describes a remarkable repentance on the part of Manasseh. Because he and his people would not listen to the warnings of God, the LORD allowed the Babylonians to bind King Manasseh and take him as a captive to Babylon. There, when he was in affliction, he implored the LORD his God, and humbled himself greatly before the God of his fathers (2 Chronicles 33:12) and God answered his prayer and restored him to the throne. Manasseh then proved that his repentance was genuine by taking away the idols and the foreign gods from Jerusalem, and he commanded Judah to serve the LORD God of Israel (2 Chronicles 33:16).

i. This is a wonderful example of the principle, Train up a child in the way he should go, and when he is old he will not depart from it (Proverbs 22:6). Manasseh was raised by a godly father, yet he lived in defiance of his father's faith for most of his life. Nevertheless, at the end of his days he truly repented and served God. In this way, we can say that it was very true that Manasseh rested with his fathers.

ii. Yet, his repentance was too late to change the nation. "The widespread revolts during the reign of Ashurbanipal, which occurred from 652-648 B.C., may provide the occasion for Manasseh's summons to Babylon and imprisonment. If so, his subsequent release and reform were apparently far too late to have much of an effect on the obdurately backslidden people." (Patterson and Austel)

iii. It was also not soon enough to change the destiny of the kingdom. "Years later, when Jerusalem fell to the Babylonians, the writer would blame Judah's punishment on the sins of Manasseh (2 Kings 24:3-4)." (Dilday)

B. The reign of Amon, son of Manasseh.

1. (19-22) A two year, evil reign

Amon was twenty-two years old when he became king, and he reigned two years in Jerusalem. His mother's name was Meshullemeth the daughter of Haruz of Jotbah. And he did evil in the sight of the LORD, as his father Manasseh had done. So he walked in all the ways that his father had walked; and he served the idols that his father had served, and worshiped them. He forsook the LORD God of his fathers, and did not walk in the way of the LORD.

a. He reigned two years in Jerusalem: This unusually short reign is an indication that the blessing of God was not upon the reign of Amon.

b. And he did evil in the sight of the LORD, as his father Manasseh had done: Amon sinned as Manasseh had sinned, without having the repentance that Manasseh repented. It is likely that one of the greatest sorrows to the repentant Mansseh was that his sons and others who were influenced by his sin did not also repent.

i. "There is not one bright spot in this king's character to relieve the darkness of his life's brief record." (Knapp)

ii. 2 Chronicles 33:23 says: And he did not humble himself before the LORD, as his father Manasseh had humbled himself; but Amon trespassed more and more.

iii. "Glycas saith that Amon hardened himself in sin by his father's example, who took his swing in sin, and yet at length repented. So, thought he, will I do; wherefore he was soon sent out of the world for his presumption, dying in his sins, as 2 Chronicles 33:23." (Trapp)

2. (23-26) The assassination of Amon.

Then the servants of Amon conspired against him, and killed the king in his own house. But the people of the land executed all those who had conspired against King Amon. Then the people of the land made his son Josiah king in his place. 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? And he was buried in his tomb in the garden of Uzza. Then Josiah his son reigned in his place.

a. The servants of Amon conspired against him, and killed the king in his own house: This story of conspiracy and assassination seems to belong among the kings of Israel, not Judah. Yet when the kings and people of Judah began to imitate the sins of their conquered northern neighbors, they slipped into the same chaos and anarchy that marked the last period of Israel's history.

i. "Although the Scriptures give no reason for the conspiracy, its cause may lie within the tangled web of revolts that Asurbanipal suppressed from 642-639 and that caused him to turn his attention to the west. . . . Amnon's death may thus reflect a power struggle between those who wished to remain loyal to the Assyrian crown and those who aspired to link Judah's fortunes to the rising star of Psammetik I (664-609) of Egypt's Twenty-Sixth Dynasty." (Patterson and Austel)

b. But the people of the land executed all those who had conspired against King Amon: This was a hopeful sign. Up to this point, the people of Judah had largely tolerated some 57 years of utterly wicked kings who led the nation in evil. Now it seems that they wanted righteousness and justice instead of the evil they had lived with for so long.

i. In some way, it could be said that the people of Judah had these wicked kings for more than 50 years because that is what they wanted. God gave them the leaders they wanted and deserved. Now, as the people of the kingdom turned towards godliness, God will give them a better king.

c. Then the people of the land made his son Josiah king in his place: Though king Amon was assassinated, God did not yet allow Judah to slip into the same pit of anarchy that Israel had sunk into. Because of the righteous action of the people of the land, there was no change of dynasty, and the rightful heir to the throne of David received the throne.

i. "The only positive contribution Amon made to the history of Judah was to produce one of the best kings to reign on the throne of Jerusalem." (Dilday)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 21 (Chapter Introduction)

Overview

2Ki 21:1, Manasseh’s reign; 2Ki 21:3, His great idolatry; 2Ki 21:10, His wickedness causes prophecies against Judah; 2Ki 21:17, Amon succeeds him; 2Ki 21:19, Amon’s wicked reign; 2Ki 21:23, He being slain by his servants, and those murderers slain by the people, Josiah is made king.

Poole: 2 Kings 21 (Chapter Introduction)

KINGS CHAPTER 21

Manasseh’ s idolatry, 2Ki 21:1-9 . Judgments prophesied against Judah, 2Ki 21:10-15 . Manasseh shed innocent blood; dieth, 2Ki 21:16-18 . Amon his son succeedeth him; and is slain by his servants; who are slain by the people: Josiah his son is made king, 2Ki 21:19-26 .

MHCC: 2 Kings 21 (Chapter Introduction)

(2Ki 21:1-9) Wicked reign of Manasseh.

(2Ki 21:10-18) The prophetic denunciations against Judah.

(2Ki 21:19-26) Wicked reign and death of Amon.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 21 (Chapter Introduction)

In this chapter we have a short but sad account of the reigns of two of the kings of Judah, Manasseh and Amon. I. Concerning Manasseh, all the account we have of him here is, 1. That he devoted himself to sin, to all manner of wickedness, idolatry, and murder (2Ki 21:1-9 and 2Ki 21:16). 2. That therefore God devoted him, and Jerusalem for his sake, to ruin (2Ki 21:10-18). In the book of Chronicles we have an account of his troubles, and his repentance. II. Concerning Amon we are only told that he lived in sin (2Ki 21:19-22), died quickly by the sword, and left good Josiah his successor (2Ki 21:23-26). By these two reigns Jerusalem was much debauched and much weakened, and so hastened apace towards its destruction, which slumbered not.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

Bibliography

Ackroyd, Peter R. "An Interpretation of the Babylonian Exile: A Study of 2 Kings 20, Isaiah 38-39." Scottish Journal of Theology 27:3:(August 1974):329-52.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "Seal of Eliakim." Journal of Biblical Literature 51 (1932):77-106.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology From Solomon to Zedekiah." Bibliotheca Sacra 127:502 (July-September 1970):195-211.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A. Graeme. I & II Kings. Daily Study Bible series. Philadelphia: Westminster Press, 1986.

_____. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

B., J. G. Short Meditations on Elisha. New York: Loizeaux Brothers, n.d.

Baillie, Rebecca A., and Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, Walter L. "Obadiah." In The Bible Knowledge Commentary: Old Testament, pp. 1453-59. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Battenfield, James R. "YHWH's Refutation of the Baal Myth through the Actions of Elijah and Elisha." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 19-37. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beek, M. A. "The Meaning of the Expression The Chariots and the Horsemen of Israel' (II Kings ii 12)." Oudtestamentische Studiën 17 (1972):1-10.

Begg, Christopher T. "The Reading at 1 Kings XX 13." Vetus Testamentum 36:3 (July 1986):339-41.

Blake, Ian M. "Jericho (Ain es-Sultan): Joshua's Curse and Elisha's Miracles--One Possible Explanation." Palestine Exploration Quarterly 99 (1967):86-97.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brinkman, J. A. "Additional Texts from the Reigns of Shalmaneser III and Shamshi-Adad V." Journal of Near Eastern Studies 32 (1973):40-46.

Bronner, Leah. The Stories of Elijah and Elisha. Leiden, Netherlands: E. J. Brill, 1968.

Buccellali, Giorgio. Cities and Nations of Ancient Syria. Rome: Universita Di Roma, 1966.

Burney, C. F. Judges and Kings. Reprint ed. New York: KTAV Publishing House, 1970.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Joel." In The Bible Knowledge Commentary: Old Testament, pp. 1409-24. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "2 Kings." In The Bible Knowledge Commentary: Old Testament, pp. 537-88. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Cogan, M., and H. Tadmor. II Kings. Anchor Bible series. Garden City, N.Y.: Doubleday, 1988.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, John. "The Problem of So, King of Egypt' in 2 Kings 17:4." Vetus Testamentum 42:3 (July 1992):289-301.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Eslinger, Lyle. "Josiah and the Torah Books: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Farrar, F. W. The Second Book of Kings. Reprint ed. Minneapolis: Klock and Klock, 1981.

Fass, David E. "Elisha's Locks and the She-Bears." Journal of Reform Judaism 34:3 (Summer 1987):23-29.

Fensham, F. Charles. "A Possible Explanation of the Name Baal-Zebub of Ekron." Zeitschrift für die Alttestamentliche Wissenchaft 79 (1967):361-64.

Frangipane, Francis. The Three Battlegrounds. Cedar Rapids, Iowa: Arrow Publications, 1989.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gates, John T., and Harold Stigers. "First and Second Kings." In The Wycliffe Bible Commentary, pp. 307-66. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Gilchrist, Paul R. "Israel's Apostasy: Catalyst of Assyrian World Conquest." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 99-113. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Gray, John. I & II Kings. Old Testament Library series. London: SCM Press, 1964; revised ed., Philadelphia: Westminster Press, 1970.

Green, Alberto R. W. "The Identity of King So of Egypt--An Alternative Interpretation." Journal of Near Eastern Studies 52:2 (April 1993):99-108.

_____. "Regnal Formulas in the Hebrew and Greek Texts of the Books of Kings." Journal of Near Eastern Studies 42 (1983):167-80.

Hallo, W. W., and W. K. Simpson. The Ancient Near East: A History. New York: Harcourt, Brace, Jovanovich, 1971.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hendricks, Howard G. Taking A Stand. Portland: Multnomah Press, 1983.

Herrmann, Siegfried. A History of Israel in Old Testament Times. Philadelphia: Fortress Press, 1975.

Hickman, D. "The Chronology of Israel and Judah." Catastrophism and Ancient History 7:2 (July 1985):57-70; 8:1 (January 1986):5-23.

Hobbs, T. R. 2 Kings. Word Biblical Commentary series. Waco: Word Books, 1985.

House, Paul R. 1, 2 Kings. New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Hubbard, R. L., Jr. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1991.

Hurowitz, Victor. "Another Fiscal Practice in the Ancient Near East: 2 Kings 12:5-17 and a Letter to Esarhaddon (Las 277)." Journal of Near Eastern Studies 45:4 (October 1986):289-94.

Jones, Gwilym H. 1 and 2 Kings. 2 vols. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Hard Sayings of the Old Testament. Downers Grove, Ill.: InterVarsity Press, 1988.

Keil, C. F. The Books of the Kings. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen. Jerusalem. New York: McGraw-Hill, 1967.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 4 The Twin Kingdoms, Judah and Assyria (c. 930-640 BC)." Theological Students' Fellowship Bulletin 62 (1972):2-10.

_____. "The Old Testament in its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Krummacher, F. W. Elijah the Tishbite. Reprint ed. Grand Rapids: Zondervan Publishing House, n.d.

_____. Elisha. Reprint ed. Grand Rapids: Baker Book House, 1976.

Lemaire, Andre. "Name of Israel's Last King Surfaces in a Private Collection." Biblical Archaeology Review 21:6 (November-December 1995):49-52.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gilendi. Grand Rapids: Baker Book House, 1988.

Livingston, J. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Long, B. O. 2 Kings. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1991.

Luckenbill, Daniel David, ed. Ancient Records of Assyria and Babylonia. 2 vols. Chicago: University of Chicago Press, 1926-27.

Lundbom, Jack R. "Elijah's Chariot Ride." Journal of Jewish Studies 24:1 (Spring 1973):39-50.

Malamat, A. "The Last Kings of Judah and the Fall of Jerusalem." Israel Exploration Journal 18:3 (1968):137-56.

Margalit, Baruch. "Why King Mesha of Moab Sacrificed His Oldest Son." Biblical Archaeology Review 12:6 (November-December 1986):62-63, 76.

Martin, John A. "Isaiah." In The Bible Knowledge Commentary: Old Testament, pp. 1029-1121. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McFall, Leslie. "A Translation Guide to the Chronological Data in Kings and Chronicles." Bibliotheca Sacra 148:589 (January-March 1991):3-45.

McNeely, Richard I. First and Second Kings. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Meyer, F. B. Elijah and the Secret of His Power. Chicago: Fleming H. Revell, n.d.

Miller, J. M. "The Fall of the House of Arab." Vetus Testamentum 17 (1967):307-24.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Montgomery, James A. A Critical and Exegetical Commentary on the Books of Kings. International Critical Commentary series. Edited by Henry Snyder Gehman. Edinburgh: T. and T. Clark, 1967.

_____. "Archival Data in the Books of Kings." Journal of Biblical Literature 53 (1934):46-52.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, Nadav. "Historical and Chronological Notes on the Kingdoms of Israel and Judah in the Eighth Century B.C." Vetus Testamentum 36 (1986):83-91.

Nelson, Richard D. "The Altar of Ahaz: A Revisionist View." Hebrew Annual Review 10 (1986):267-76.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Oded. B. "The Historical Background of the Syro-Ephraimitic War Reconsidered." Catholic Biblical Quarterly 34:2 (April 1972):153-65.

Olyan, Saul M. "2 Kings 9:31--Jehu as Zimri." Harvard Theological Review 78:1-2 (January-April 1985):203-7.

Oppenheim, A. L. "A Fiscal Practice of the Ancient Near East." Journal of Near Eastern Studies 6 (1947):116-20.

Parker, S. "Jezebel's Reception of Jehu." Maarav 1 (1978):67-78

Parrot, Andre. Babylon and the Old Testament. New York: Philosophical Library, 1956.

Patterson, Richard D., and Hermann J. Austel. "1, 2 Kings." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Payne, J. Barton. "The Relationship of the Reign of Ahaz to the Accession of Hezekiah." Bibliotheca Sacra 125:501 (January-March 1969):40-52.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Piper, John. Desiring God: Meditations of a Christian Hedonist. Portland: Multnomah Press, 1986.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rainey, Anson F. "The Saga of Eliashib." Biblical Archaeology Review 13:2 (March-April 1987):36-39.

Rendsburg, Gary. "A Reconstruction of Moabite-Israelite History." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):67-73.

Robertson, O. Palmer. The Christ of the Covenants. Grand Rapids: Baker Book House, 1980.

Robinson, J. The Second Book of Kings. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Skinner, J. I and II Kings. Century Bible series. Edinburgh: T. C. & E. C. Jack, 1904.

Slotki, I. W. Kings. London: Soncino Press, 1950.

Smith, James E. "Prolegomena to the Study of Kings." Seminary Review 21:3 (September 1975):77-115.

Steinmann, Andrew E. "The Chronology of 2 Kings 15-18." Journal of the Evangelical Theological Society 30:4 (December 1987):391-97.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

_____. "Coregencies and Overlapping Reigns Among the Hebrew Kings." Journal of Biblical Literature 93:2 (1974):174-200.

_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 21 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 21

In this chapter a short history is given of the two wicked reigns of Manasseh and Amon; Manasseh is charged with great idolatry, with enchantments and witchcrafts, and seducing the children of Israel, 2Ki 21:1 and a prophecy is given out of the destruction of Jerusalem for his sins, 2Ki 21:10, and an account is given of his death and burial, 2Ki 21:17, and of his son and successor Amon, and the evils committed by him, 2Ki 21:19 and of the conspiracy against his life, which succeeded, and Josiah his son reigned in his stead, 2Ki 21:23.