Text -- 2 Kings 21:26 (NET)

21:26 He was buried in his tomb in the garden of Uzzah, and his son Josiah replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Ki 21:26

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

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

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

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

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

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

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

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

Here follow proofs: -

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

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

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

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

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

TSK: 2Ki 21:26

in the garden : 2Ki 21:18

Josiah : 1Ki 13:5; Mat 1:10

Commentary -- Word/Phrase Notes (per Verse)

Gill: 2Ki 21:26

And he was buried in his sepulchre, in the garden of Uzza,.... Where his father Manasseh was buried, 2Ki 21:18,

and Josiah his son reigned in his stead; of whom many things are said in the two following chapters.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 21:26

¹ tn Heb “he buried him.” Here “he” probably refers to Amon’s son Josiah.

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 21:19-26

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

Matthew Henry: 2Ki 21:19-26

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

Keil-Delitzsch: 2Ki 21:26

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

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 21:19-26

C. Amon's Evil Reign 21:19-26

Amon reigned two years (642-640 B.C.). Rather than continuing the repentance his father began, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (v. 23). Again we see that rebellion against God often leads to one's premature personal destruction (cf. 1 John 5:16). To their credit the leaders of Judah executed the king's assassins and so prevented anarchy.

Amon may have been the only king of either Israel or Judah who bore the name of a foreign god. Amon-Re was the sun god of Egypt. His father may have named him in honor of this god. However the Hebrew word amon means "faithful" so his name may not connect with Amon-Re.

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

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_____. "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.

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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.