MANASSEH (FOURTEENTH), AMON (FIFTEENTH), KINGS OF JUDAH.

Popular Mourning for Hezekiah - Accession of Manasseh - Temptations and Character of the King - Idolatry and Cruelty of his Reign - Moral State of the People - Prophetic Announcement of Judgmen - Supplementary Narrative in the Book of Chronicles - Its Reliableness Confirmed by the Assyrian Inscriptions - The Captivity of Manasseh in Babylon - His Repentance and Prayer - His Restoration to Jerusalem - Superficial Character of his Reformation - His Death - Reign of Amon. (2 KINGS 21; 2 CHRONICLES 33)

WITH the death of Hezekiah, another and a strange chapter in Jewish history opens. When they buried him "in the ascent of the sepulchers of the sons of David,"* not only the inhabitants of Jerusalem - for the defense, adornment, and convenience of which he had done so much - but all Judah united to do him honor.

* This, or perhaps "the height," is the correct rendering. Probably all the space in "the sepulchers" was filled up.

His reign, despite temporary reverses and calamities, had been prosperous for his country, and he left it in political circumstances far different from those when he had ascended the throne. Above all, his history might have been full of most important theocratic teaching to the people. If it was otherwise, we see in this only fresh evidence of that spiritual decay of which the prophets, in their description of the moral condition of the people, give so realistic a picture.

Manasseh was only twelve years old* when he succeeded his father. According to our Western notions, he would have to be regarded as merely a child.

* Possibly older sons of Hezekiah may have died, or there may not have been any by Queen Consorts, who would have been qualified for succession to the throne.

But in the East he would at that age have reached the most dangerous period of wakening manhood, before thought could have tempered willfulness, or experience set bounds to impulse. In such circumstances, to have resisted the constant temptation and incitement to gratify every will and desire, would have required one of strong moral fibber. But Manasseh was selfish and reckless, weak and cruel in his wickedness, and scarcely respectable even in his repentance. When the infant Jehoash acceded to the throne, he had the benefit of the advice of Jehoiada (2 Kings 12:2), and we know how his later and independent reign disappointed its early promise. But Manasseh had not any such guidance. The moral and religious corruption in his grandfather's reign, must, as we infer from the prophetic writings, be regarded as not only the outcome, but also partly the explanation of the measures of Ahaz. This condition of things could not have been effectually checked during Hezekiah's reign of twenty-nine years, especially amidst the troubles and the disorganization connected with the Assyrian invasion. In fact, we know that even among the intimate counselors of Hezekiah, there were those whom the prophetic word emphatically condemned (comp. Isaiah 22:15-19; 29:14-16; 30:1, 9- 14).

In these circumstances the sudden re-action and the "counter- reformation" of Manasseh's reign, in which he, apparently, carried the people with him, cannot appear altogether strange or surprising. Briefly, it was a kind of heathen ideal of religion in which various forms of national idolatry were combined. The corrupt mode of Jehovah-worship on "the heights" was restored. To this were added the Phoenician rites of Baal and Asherah, which Ahab had introduced in Israel, and the Assyro-Chaldean worship of the stars. All this was carried to its utmost sequences. In the Temple, on which Jehovah had put His thrice Holy Name, and which, as a firm and lasting abode in contrast to the Tabernacle, symbolized the permanence of His dwelling in the midst of Israel, and their permanence in the land, Manasseh built altars to the host of heaven, placing them in the outer and inner courts. Nay, in the sacred "house" itself, he set up the vilest of idols: "the graven image of the Asherah," whose worship implied all that was lascivious. Conjoined with this was the institution of a new priesthood,* composed of them that had familiar spirits, and "wizards," while the king himself practiced divination and enchantment.*

* The expression (...) [ "he made" in 2 Kings 21:6 (see margin of R.V.) implies their formal appointment.

** Soothsaying, or divination. I have preferred rendering it thus generally. In Rabbinic usage it is understood chiefly of divination by observing the clouds (from (...) ); the expression for "enchantment" is chiefly referred to the whispering of formulas of incantation, and to observing an omen: the having "familiar spirits" refers to necromancy - either by conjuring up the dead or consulting them; "the wizards" [lit., those who have knowledge] (...) are curiously explained in the Talmud (Sanh. 65 b ) as magicians, who place in their mouths the bone of an animal called Yaddua [(...)] when the bone speaks of itself. Comp. generally Leviticus 19:26.

And as usual, together with all this, (Compare Deuteronomy 18:10, 11.) the service of Moloch, with its terrible rite of passing children through the fire, was not only encouraged by the example of the king (2 Kings 21:6; 2 Chronicles 33:6), but apparently came into general practice (2 Kings 23:10). Alike the extent and the shameless immorality of the idolatry now prevalent, may be inferred from the account of the later reformation by Josiah (2 Kings 23:4- 8). For, whatever practices may have been introduced by previous kings, the location, probably in the outer court of the Temple, of a class of priests, who, in their unnaturalness of vice, combined a species of madness with deepest moral degradation,* and by their side, and in fellowship with them, that of priestesses of Astarte, must have been the work of Manasseh.

* On the nameless abominations of this mania of vice, this is not the place to speak. The classical scholar knows what the Galli were. It is not possible to determine what these priestesses wove, whether "tents," or hangings - perhaps carpets, or it may have been raiments for the rites of Astarte: but certainly something for the vile worship with which they were connected (2 Kings 23:6). Perhaps the text is here (purposely?) corrupted. In regard to such abominations, comp. Deuteronomy 23:17, 18. See also 1 Kings 14:24; 15:12:22:46; Job 36:14.

We know that some such abominations formed part of the religious rites, not only of the inhabitants of Canaan, but of the Babylonians.*

* Herod. 1. 199. Comp. Bar. VI. 43.

On the other hand, we can scarcely avoid the inference that these forms of idolatry were chiefly encouraged for the sake of the vices connected with them. Thus it involved not only religious, but primarily moral degeneracy. Yet, as might be expected, there was also spiritual protest and a moral reaction against all this. Prophetic voices were heard announcing the near doom of a king and people more wicked than the Canaanites* of old. But it is significant that the names of these Divine messengers are not mentioned here.**

* The "Amorites" are named as the representatives of the Canaanites generally, being the most powerful of the eleven Canaanitish tribes (Genesis 10:15-18). Comp. Genesis 15:16; 48:22; Joshua 7:7; 13:4; 24:15; Ezekiel 16:3; Amos 2:9, and other passages.

** Micah 6 and 7 are supposed to date from this period.

In truth, it was a time of martyrdom, rather than of testimony. There may be exaggeration in the account of Josephus, that Manasseh killed all the righteous among the Hebrews, and spared not even the prophets, but every day slew some among them (Ant. x. 3, 1); and only a basis of historical truth may underlie the Jewish tradition,* which was adopted by the Fathers,** that by command of Manasseh Isaiah was sawn asunder in a cedar-tree, in which he had found refuge. But Holy Scripture itself relates that Manasseh had filled Jerusalem "from end to end" with innocent blood.

* Jewish tradition has it (Yebam 49b,) that Manasseh charged Isaiah with having taught what was in opposition to the law of Moses (thus Isaiah 6:1, comp. Exodus 33:20; Isaiah 55:6, comp. Deuteronomy 4:7; 2 Kings 20:6, comp. Exodus 23:26). To this Isaiah replied, that he had indeed a good answer to these charges, but would not give it, in order not to aggravate the guilt of Manasseh. Then the prophet spoke the Ineffable Name, on which a cedar tree opened to receive him. The cedar was now sawn through. When it reached the mouth of Isaiah, he gave up the soul. This, because Isaiah had charged his people with being of "unclean lips." The legend has, with variations, passed into the pseudepigraphic "Martyrdom of Isaiah" (in its original form, probably a Jewish, in its present form a Christian book), which forms the first part (ch. i.-v.) of the Pseudepigraph, "the Ascension of Isaiah" (ed. Dillmann, Leips. 1877). Other versions of the legend, from a Targum, in Assemani, Catal. Bibl. Vat. I. p. 452, and in a marginal note on Isaiah 66:1 in the Cod. Reuchl.

** Justin, Tertullian, Origen, Jerome, and Epiphanius. Comp. Schurer, Gesch. d. Jud. Volks, II., p. 283, note 112, and pp. 685, 686.

As we have already marked, these sins were national, and this in a more special sense than merely the identification of a nation with its rulers and their public acts. As this condition of the people was not exceptional, but the outcome of a long course, so the Divine judgments were to be cumulative, extending back from the first beginning to the present stage of guilt (2 Kings 21:15). And commensurate not only with the sin of Israel, but with their utter unfaithfulness to the meaning and purpose of their calling, would be the coming evil.*

* Kings 21:12. The same expression for terrifying news occurs in 1 Samuel 3:11; Jeremiah 19:3.

In the figurative language of Scripture, the desolation of Jerusalem would be as complete as that of Samaria and of the house of Ahab - as it were, a razing to the ground, so that the builder might stretch over it the measuring line and apply the plummet, as if not anything had stood there (comp. Isaiah 34:11; Lamentations 2:8; Amos 7:7-9). Nay, Jerusalem would be thoroughly emptied and cleansed, as a dish that was wiped, and then turned upside down.*

* Other explanations of the figure - of which several have been offered - seem artificial.

For Judah - the remnant of what had been the inheritance of God - would be cast off, and surrendered to their enemies for "a prey and a spoil" (2 Kings 21:12-14). Here the history of Manasseh abruptly breaks off in the Book of Kings, to be resumed and supplemented in that of Chronicles (2 Chronicles 33:11- 20). This in itself is noticeable, first, as casting fresh light on the "prophetic" character of the history as presented in the Books of the Kings, and, secondly, as attesting the historical value of those of Chronicles. In the Books of the Kings, the writer, or compiler, gives not the annals of a reign, nor the biographies of kings and heroes; but groups together such events as bear on the Divine issues of this history, in relation to the calling of Israel. This explains not only the brief summary of the longest reign in Judah or Israel - that of Manasseh, which lasted fifty-five years - but specifically the omission of what he had done for the defense of Jerusalem and Judah (2 Chronicles 33:14), as well as of his captivity, his repentance, return to his capital, and reformation. For these defenses of Judah were useless; the captivity of Manasseh was temporary; and his reformation was, as we shall see, only superficial. But rarely has the skepticism of a certain school of critics received more severe rebuke than in regard to the doubts which on internal grounds have been cast - and that not long ago* - on the credibility of the narrative in 2 Chronicles 33:11- 20.

* But it is only fair to add, that the doubts about Manasseh's deportation have not been shared by the more cautious critics of that school, although they deny the second part of the narrative - although with no better reason.

It was called in question for this reason, that, in view of the silence of the Book of Kings, there was not ground for believing that the Assyrians exercised supremacy in Judah - far less that there had been a hostile expedition against Manasseh; and because, since the residence of the Assyrian kings was in Nineveh, the reported transportation of Manasseh to Babylon (ver. 11) must be unhistorical. To these were added, as secondary objections, that the unlikely account of a king transported in iron bonds and fetters was proved to be untrustworthy by the still more incredible notice that such a captive had been again restored to his kingdom. Eminently specious as these objections may seem, they have been entirely set aside by the evidence from the Assyrian inscriptions, the preservation of whose testimony is here specially providential. Unfortunately, the lessons which might have been learned in regard to skepticism on "internal grounds" have had little influence.

Of the supremacy of Assyria over Judah in the time of Manasseh, there cannot be any doubt, nevertheless the silence of the Book of Kings. In a list of twenty-two subject kings of "the land Chatti," in the reign of Esarhaddon, whom that monarch summoned, appears expressly the name of Minasi sar mat (ir) Jaudi, Manasseh, king of Judah.*

* We also recall here that Esarhaddon transported a fresh colony to Samaria (Ezra 4:2, 10).

But the capture of Manasseh by the Assyrian captains, and his deportation to Babylon, recorded in 2 Chronicles 33:11, seems to have taken place not in the reign of Esarhaddon, but in that of his successor, Asurbanipal (the Sardanapalus of classical writers), when his brother Samas-sum-ukln, the viceroy of Babylon, involved among other countries also Phoenicia and Palestine in his rebellion. And although the ordinary residence of Asurbanipal was in Nineveh, we have not only reason to believe that after his assumption of the dignity of king of Babylon, he temporarily resided in that city, but monumental evidence of it in his reception there of ambassadors with tributary presents. Lastly, we find the exact counterpart alike of this, that Manasseh was carried to Babylon with "hooks,"* and "bound in fetters," and then afterwards restored to his kingdom, in the Assyrian record of. precisely the same mode of deportation and of the same restoration by Asurbanipal of Necho of Egypt.**

* This is the correct rendering.

** Comp. Schrader, u.s., pp. 366-372.

Holy Scripture tracing this restoration - not, as in the Assyrian inscription, to its secondary cause "the mercy of the king" - but to its real source, connects it with the repentance and prayer of Manasseh in his distress (2 Chronicles 33:12, 13). That in such circumstances the son of Hezekiah, with the remembrance of the Divine deliverance of his father in his mind, should have recognized the folly and guilt of his conduct, humbled himself, and prayed unto the LORD* - seems so natural as scarcely to require confirmation.

* "The Prayer of Manasseh" in the Apocr., is certainly of late date, and not even received as canonical by the Romish Church. The curious reader is referred to Fritzsche, Handb. zu d. Apokr., I., pp. 157-164, to the literature there mentioned, and to Fabricius, Cod. Pseudepigr, I., 1100-1102.

Yet there is such, at least of his return to Jerusalem, in the historical notice of his additions to the fortifications of Jerusalem (2 Chronicles 33:14). And if his abolition of the former idolatry, and restoration of the service of Jehovah, seem not consistent with the measures that had afterwards to be adopted by his grandson Josiah, we have to remember that between them intervened the wicked reign of Amon; that Manasseh seems rather to have put aside than destroyed idolatry; and that the sacred text itself indicates the superficiality and incompleteness of his reformation (2 Chronicles 33:17).

The events just recorded must have taken place near the close of this reign, which extended over the exceptional period of fifty- five years. As Holy Scripture refers to his sins as extreme and permanent instance of guilt (2 Kings 23:26; 24:3; Jeremiah 15:4), so, on the other hand, Jewish tradition dwells upon the repentance of Manasseh and the acceptance of his prayer, as the fullest manifestation of God's mercy, and the greatest encouragement to repentant sinners.* And, in truth, the threatened judgment upon Jerusalem was deferred for more than half a century. So it was in peace that Manasseh laid himself to sleep.** He was buried in a garden attached to his palace, which popularly bore the name of "the garden of Uzza."***

* The Talmud (Sanh. 103a) says that to deny that Manasseh had share in the world to come, would be to weaken the hands of repentants. As justice demanded that heaven should be closed against him, the Almighty opened for him a hole in the firmament. In the Midrash (Deba. R. 2) a legendary account is realistically given, first of the idol he set up; then how, when he was being burned by the Assyrians, and found all his gods failed him, he cried to the LORD; lastly, how the ministering angels had shut up all the windows of heaven against his prayer, but God had bored for it a hole under the throne of His glory for the encouragement of repentants to all time.

** The reference in 2 Chronicles 33:19 to "the history of Hozai," may be to a prophetic book, now lost, or else a clerical error for (...) , "the seers." The latter seems to have been the view of the LXX.

*** The locality is unknown. It has lately been identified with the burying-place of Alexander the Maccabee, on the eastern side of the Haram.

That the reformation made by Manasseh could only have been superficial, appears also from the record of the brief reign of his son and successor Amon. Indeed, some writers have seen a picture of that period in certain of the utterances of Zephaniah,* although he prophesied during the reign of Josiah.

* For ex. 1. 4-6, 12, 13; 3. 1-4, 11. But most critics refer all such utterances of the prophet to the insufficiency of the reformation in Josiah's time.