1Menašemu bylo dvanáct let, když se stal králem, a kraloval v Jeruzalémě padesát pět let. Jeho matka se jmenovala Chefsíba. 2Páchal to, co je zlé v Hospodinových očích, podle ohavností pohanských národů, které Hospodin před syny Izraele vyhnal. 3Znovu postavil návrší, která jeho otec Chizkijáš zničil, postavil oltáře Baalovi, udělal posvátný kůl, jak to udělal izraelský král Achab, klaněl se celému nebeskému zástupu a sloužil jim. 4Postavil oltáře v Hospodinově domě, o kterém Hospodin řekl: V Jeruzalémě položím své jméno. 5Na obou nádvořích Hospodinova domu postavil oltáře pro celý nebeský zástup. 6Provedl svého syna ohněm, zabýval se hadačstvím a znameními, ustanovil ty, kdo vyvolávají duchy zemřelých, a věštce. Páchal mnoho toho, co je zlé v Hospodinových očích, a tak jej provokoval k hněvu. 7Tesanou modlu Ašery, kterou udělal, postavil v domě, o kterém Hospodin Davidovi a jeho synu Šalomounovi řekl: V tomto domě a v Jeruzalémě, který jsem vyvolil ze všech izraelských kmenů, postavím navěky své jméno. 8Nezpůsobím již, aby noha Izraelců prchala ze země, kterou jsem dal jejich otcům, pokud ovšem budou zachovávat a plnit všechno, co jsem jim přikázal, celý zákon, který jim přikázal můj otrok Mojžíš. 9Ale neposlouchali. Menaše je svedl, takže páchali horší věci nežli národy, které Hospodin před syny Izraele vyhladil. 10Hospodin promluvil prostřednictvím svých otroků proroků: 11Protože judský král Menaše páchal tyto ohavnosti, dělal horší věci nežli všechno, co páchali Emorejci, kteří byli před ním, a skrze své bůžky svedl k hříchu i Judu, 12proto takto praví Hospodin: Hle, přivedu na Jeruzalém a Judu takové zlo, že každému, kdo o tom uslyší, bude znít v obou uších. 13Roztáhnu na Jeruzalém měřicí šňůru Samaří a závaží domu Achabova a vytřu Jeruzalém, jako se vytírá mísa — utřu a obrátím dnem vzhůru. 14Opustím ostatek svého dědictví a vydám je do ruky jejich nepřátel; stanou se kořistí a lupem pro všechny své nepřátele, 15protože páchali to, co je zlé v mých očích, a provokovali mě k hněvu ode dne, kdy jejich otcové vyšli z Egypta, až do tohoto dne. 16Menaše také prolil velmi mnoho nevinné krve, takže naplnil Jeruzalém od jednoho konce k druhému — kromě svého hříchu, že svedl Judu k páchání toho, co je zlé v Hospodinových očích. 17Ostatní Menašeho činy a všechny věci, které činil, i jeho hřích, kterým hřešil, jsou zapsány v knize Letopisů judských králů. 18Menaše ulehl se svými otci a byl pohřben v zahradě svého domu, v zahradě Uzově. Po něm se stal králem jeho syn Amón. 19Amónovi bylo dvacet dva let, když se stal králem, a kraloval v Jeruzalémě dva roky. Jeho matka se jmenovala Mešulemet, dcera Charúsova z Jotby. 20Páchal to, co je zlé v Hospodinových očích, tak jako to činil jeho otec Menaše. 21Chodil po všech cestách, po kterých chodil jeho otec, a sloužil bůžkům, kterým sloužil jeho otec, a klaněl se jim. 22Opustili Hospodina, Boha svých otců, a nechodili po Hospodinově cestě. 23Amónovi otroci se proti němu spikli a usmrtili krále v jeho domě. 24Avšak lid země ubil všechny, kdo se proti králi Amónovi spikli. Lid země ustanovil králem místo něj jeho syna Jóšijáše. 25Ostatní Amónovy činy, které činil, jsou zapsány v knize Letopisů judských králů. 26Pohřbili ho v jeho hrobě na Uzově zahradě. Po něm se stal králem jeho syn Jóšijáš.
Matthew Henry - Complete Commentary 1 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,
2Kgs 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 (
2Kgs 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 (
2Kgs 21:2):
He wrought much wickedness in the sight of the Lord, as if on purpose to provoke him to anger,
2Kgs 21:6. (2.)
He did after the abominations of the heathen (
2Kgs 21:2) and as did Ahab (
2Kgs 21:3), not taking warning by the destruction both of the nations of Canaan and the house of Ahab for their idolatry; nay (
2Kgs 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, 2Kgs 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 (
2Kgs 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 (
2Kgs 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 (
2Kgs 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 (
2Kgs 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 (
2Kgs 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
Hebre 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 (
2Kgs 21:4), in the two courts of the temple (
2Kgs 21:5), in the very house of which God had said to Solomon,
Here will I put my name, 2Kgs 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, 2Kgs 21:7,
2Kgs 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, 2Kgs 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,
2Kgs 21:9. He caused Judah to sin (
2Kgs 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.
10 Here is the doom of Judah and Jerusalem read, and it is heavy doom. The prophets were sent, in the first place, to teach them the knowledge of God, to remind them of their duty and direct them in it. If they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. If in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judgments of God, that the terror of them might awaken those to repentance who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. We have here,
I. A recital of the crime. The indictment is read upon which the judgment is grounded,
2Kgs 21:11. Manasseh had done wickedly himself, though he knew better things, had even justified the Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he had taught to sin and forced to sin; and besides that (though that was bad enough)
he had filled Jerusalem with innocent blood (
2Kgs 21:16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (
Matt 23:32) up to the brim, and all this against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.
II. A prediction of the judgment God would bring upon them for this:
They have done that which was evil, and therefore
I am bringing evil upon them (
2Kgs 21:12); it will come and it is not far off. The judgment should be, 1. Very terrible and amazing; the very report of it should
make men's ears to tingle (
2Kgs 21:12), that is, their hearts to tremble. It should make a great noise in the world and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria and the house of Ahab,
2Kgs 21:13. When God lays righteousness to the line it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet it shall be
the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See
Isa 28:17. Note, Those who resemble and imitate others in their sins must expect to fare as they fared. 3. That it should be an utter destruction:
I will wipe it as a man wipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: They shall all be carried captive, the
land shall enjoy her sabbaths, and be laid by as a dish when it is wiped. See the comparison of the boiled pot, not much unlike this,
Ezek 24:1-
Ezek 24:14. (3.) That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin. 4. That
therefore they should be destroyed, because they should be deserted (
2Kgs 21:14):
I will forsake the remnant of my inheritance. Justly are those that forsake God forsaken of him; nor does he ever leave any till they have first left him: but, when God has forsaken a people, their defence has departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure (
2Kgs 21:15):
They have provoked me to anger from their conception and birth as a people,
since the day their fathers came out of Egypt. The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was that which filled the measure,
2Kgs 21:16. Nothing has a louder cry, nor brings a sorer vengeance, than that.
This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Meantime, we must be content, in this place, to have only one intimation of his repentance (for so we are willing to take it), that he was buried, it is likely by his own order,
in the garden of his own house (
2Kgs 21:18); for, being truly humbled for his sins, he judged himself
no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried
in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of. And better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.
19 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 (
2Kgs 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, 2Kgs 21:20,
2Kgs 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,
2Kgs 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,
2Kgs 21:26. If his father put himself under that humiliation, the people will put him under it.
