A Complete History and Mystery of the Old and New Testament, Volume 3 · Appendix · Chapter 6
2 Kings CHAP. XXI. and 2 Chron. CHAP. XXXIII.
IN both theſe Chapters of Kings and Chronicles the Hiſtory of two Kings is ſet forth,
Firſt, Of Manaſſeh: And Secondly, Of Amon: In 2 Kings 21. we have an account only of Manaſſeh's unparallel'd Impiety, but in 2 Chron. 33. is a Narrative of his Repentance alſo,
Remarks firſt upon Manaſſeh, the firſt Part of both Chapters. As
Firſt, He is deſcribed when he began to Reign and how long, ver. 1. He was but twelve Years old at his Father's Death, ſo was born three Years after his Father's Recovery, Chap. 20.6. and about twenty four Years after the Ruine of Iſrael's Kingdom, Chap. 18.2, 10. and was the thirteenth King of Judah from the Diviſion of the Tribes, and he Reigned fifty five Years, which was the longeſt Reign of any of the Judges or Kings of either Judah or Iſrael. As his great Grandfather Ʋzziah indeed Reigned fifty two Years, but in many of thoſe Years he lived as a Leper ſhut up in an Apartment, 2 Chron. 26.3, 21. ſo of thoſe fifty five Years Manaſſeh ſpent many of them in his moſt ſinful Youth, others in great Miſery and Captivity (for within that ſpace (ſaith Junius) was comprehended his Captivity in Babylon, 2 Chron. 33.11.) and other Years in a time of Repentance: All theſe Years being ſubtracted from the five and fifty, there will not remain ſo many for Manaſſeh's Wickedneſs as ſome imagine, yet were they ſo many, as to teach us, that a wicked Man (with a Crown upon his Head) may live long, but 'tis no Evidence of God's Favour.
Remark the Second, 'Tis ſaid, He did wickedly, ver. 2. deſcribed in General, 1. In the ſight of the Lord. 2. Contrary to the manner of the Jews. 3. But after the manner of the Gentiles. Yea and, 4. Point-blank oppoſite to his Pieus Father and to his Mother likewiſe, who is named Hephzibah, the very Title whereby God teſtifies his Delight in his Church, as the Name ſignifies, Iſa. 62.4. from this Name of Manaſſeb's Mother ſome do gather that her Parents who gave it, and ſhe her ſelf, were all Pious Perſons, whereby the Impiety of her Son Manaſſeh is much aggravated, becauſe he degenerated ſo much, and ſo far as he did, both from ſuch a Father and ſuch a Mother as he had. The Rabbins tell us, ſhe was the Daughter of Iſaiah the Prophet, but that is as uncertain, as their ſaying that Railing Rabſhakeb was his degenerate Son (as before) 'tis not at all improbable, that ſhe was a good Woman, becauſe ſo good a King made her his Queen.
Remark the Third, Manaſſeh's wickedneſs is deſcribed in particular, 2 Kings 21.3, 4, 5, 6, 7, 8, 9, 16. and 2 Chron. 33.3, 4, 5, to ver. 10 the wickedneſs he wrought, is reducible to theſe three Heads, 1. Idolatry, ver. 3, 4, 5. 2. Sorcery, ver. 6. And 3. Cruelty to his own and others, ver. 6, 16. In a Word, this none ſuch Sinner Manaſſeh, was a Monſter in Sin of the firſt magnitude: For, 1. He was a Defier of God. 2. He was a Murderer of Men. And 3. He was a Worſhipper of Devils, N.B. Never did the curſed Leproſie of Sin ſpread farther in any mortal Man, that yet was a Veſſel of Mercy.
Remark the Fourth, Is Manaſſeh's Repentance; this is wholly omitted in his Hiſtory Recorded, 2 Kings 21. but largely inſiſted upon, 2 Chron. 33. from ver. 11, to 14, &c. 'tis a vulgar ſaying [they run far, that never return] and Ambroſe ſaid to Monica the Mother of Anguſtin (while her Son was a wretched Manichee) that a Child of ſo many fervent Prayers could not finally miſcarry: So Manaſſeh was a Son of pious and praying Parents, and one choſen of God to be one of our Saviour's Progenitors, Matth. 1.10. therefore though he ran far and wide in the ways of wickedneſs, yet muſt he not totally and finally fall▪ Manaſſeh Hebr. ſignifies For getful; who according to the Signification of his Name, forgot all the Godly Inſtructions of his pious Parents to him, and all their fervent Prayers they put up to God for him; and more particularly, be forgot what the Hoſt of Heaven (which he worſhipped, 2 Kings 21.3, 5. and 2 Chron. 33.3, 5.) had done, when the Sun and all that Hoſt went ten Degrees backward for his Father's ſake: Likewiſe be forgot all the pious Patterns of Reformation in Hezekiah, but built again all the Deformations which his Father had demoliſh'd. Moreover Manaſſeh (that Tiger) laid hold with his Teeth on all the excellent Spirits of his Time, and worried them; until he had filled Jeruſalem with Innocent Blood from one end to another: Beſides all the other Prodigtes of Sins aforementioned, hardly to be matched in any mortal Man, unleſs in that bloody Monſter Nero, who was an incarnate Devil: Little did good Hezekiah (when he was ſo loth to Dye, becauſe he had no Son to ſucceed him) imagine what manner of Son he ſhould leave behind him: Notwithſtanding all, this Monſtrous Sinner Manaſſeh muſt be a Convert. N.B. 1. The Rabbins relate, that Iſaiah coming on a time to viſit Hezekiah, told him by his Prophetick Spirit, that his Son Manaſſeh (there preſent) would prove a great Perſecutor of God's Prophets, and of himſelf in particular, whereupon Hezekiah attempted to ſlay Manaſſeh, but that the Prophet hinder'd him. N.B. 2. Joſephus ſaith, this Manaſſeh murdered ſome or other of God's Prophets, and martyred ſuch every Day, Joſephus Lib. 10 Chap. 3. with him Epiphanius concurreth, adding, that Iſaiah was ſawn aſunder by his Order, and (as ſome ſay) with a wooden Saw, the Epiſtle to the Hebrews, Chap. 11.37. may ſeem to relate unto Iſaiah's manner of Martyrdom, ſaith Dr. Lightfoot. N.B. 3. The Rabbins render theſe Reaſons, why Manaſſeh martyr'd Iſaiah, 1. Becauſe he ſaid, that he had ſeen the Lord upon his Throne, &c. Iſa. 6.1. but more eſpecially. 2. Becauſe he called the great Ones of Judah [Princes of Sodom, and Rulers of Gomorrah, Iſa. 1.10. Yet 3. And more probably, becauſe Iſaiah was very bold, Rom. 10.20. in calling them Witches Children, and a Baſtardly Brood, Iſa. 57.3, &c.]
Remark the Fifth, The Means uſed to reclaim this extravagant Wretch were twofold, 1. The Voice of God's Word; and 2. The Voice of God's Rod. This latter was Effectual, though the former was Ineffectual; for firſt, God ſent a great many Prophets (which he moſt graciouſly afforded, even in the worſt of Times) to ſtop the Torrent of this woful Wickedneſs in both Prince and People, 2 Kings 21.10. Preaching ſtinging Sermons to them, ver. 11, 12, 13, 14, 15. wherein God tells them, becauſe they had out-finn'd the Sinners of the Gentiles. Gal. 2.15. the Jews becoming worſe than they, inſomuch as they ſhould have been better, ver. 9. here, therefore (ſaith the Lord) becauſe you have Ears and hear not, being ſtupified with Idolatry, Iſa. 6.10. I will alarni you ſo with my Judgments on Jeruſalem and Judah, as to make your deaf Ears Tingle with dolour and horrour, as 1 Sam. 3.11. Jer. 19.3. ſo here ver. 12. and I will (as the Carpenter) with my Line meaſure, and mark out the ſuperfluous Wood that I intend to cut off, and I will wipe your City like an Houſewifes Pottage-diſh, turning and over-turning your whole State, ver. 13. well might God ſay [I have uſed Similitudes by the Miniſtry of my Prophets] Hoſ. 12.10. ſeeing Hoſea was one who thus preached to them: Lavater reckons them to be Joel, Hoſea, Obadiah, Micah, but above all Iſaiah, who was ſawn aſunder by Manaſſeh: Dr. Lightfoot adds Habakkuk applying, Hab. 1.5. [I work 4 wonder, &c.] a threatning Word to Manaſſeh.
Remark the Sixth, When Manaſſeh harden'd his Heart againſt the Voice of God's Word, in the Mouth of his Prophets: Then 2. Was he cauſed to hearken and hear the Voice of God's Rod in his Calamity by the Chaldeans, 2 Chron. 33.11. God gave him Wiſdom to hear the Voice, even the Voice of that ſmarting Rod, Mic. 6.9. Affliction tamed this wild Aſs, and ſtop'd him in his full Carreer of a curſed Courſe, yea it being ſanctified, and God ſetting in, and ſetting it on, this Rod whip'd him home to God and Godlineſs: Here Schola crucis was Schola lucis, God made this Houſe of Correction a School of Inſtruction to him: The Viper (ſay ſome) when he is laſhed, caſteth up his Poiſon, whereof the skilful Apothecary maketh a Soveraign Treacle: The Traitor when he is Racked telleth the Truth, which otherwiſe he had never uttered, and by this diſcovery of Treaſonable Acts, the Weal of Countreys and Kingdoms comes to be Confirmed: The King of Aſſyria (as ſaith the Text) 2 Chron. 33. ver. 11. whom Joſephus calls the King of Babylon, and who had now ſwallowed up the Aſſyrian Kingdom, and now at the beginning of the Babylonian) caught Manaſſeh among the Thorns, (whither he had now fled to hide himſelf, as 1 Sam. 13.6.) and carried him bound to Babylon; and there put him into a Brazen Veſſel full of holes (ſaith Jerome) and therein ſometimes tormented him by Fire placed round about it: But the beſt of his being there at other times, was to be bound in Chains in the Priſon (ſaith Chryſoſtom) and to be fed but with ſo much Barley-Bread, and ſo much Water mingled with Vinegar, as might only keep him alive: This alone was of it ſelf enough of Miſery for a King to endure: Miſerum eſt fuiſſe, & non eſſe: Who can be ſo woe-begone, that was a Man (yea a King) and now-none: For a King to be both in Fetters and under Torments too in his Enemies Countrey, muſt needs be an Heart breaking Affliction: Beſide another Cordolium to him, that he had finn'd away all his good Fathers vaſt Treaſure, (which the Embaſſadors had ſeen) all was carried Captive to Babylon with him, &c.
Now come we to the latter Part of Maneſſeb's Life, which was his better Part: Therefore the Hiſtory of his Life may well be compared to a piece of painted Checker-Work; wherein there is a moſt beautiful mixture of Black and White, we have ſeen already the black▪ Part in his monſtrous Iniquity; and now comes in the white Part, to beautifie the Black, in his proportionable Piety: 'Tis a Maxim in Philoſophy [Contraria juxta ſe poſita magis cluceſcunt] One contrary gives light and luſtre to another, when placed in a contiguous Diameter, &c.
Remarks upon the good Life of Manaſſeh, as before of his Bad; Are
Firſt, His Actual Repentance [When he was in Affliction (aforementioned) He beſought the Lord, 2 Chron. 33.12, 13. [beha…ſar lo] Heb. when the Lord had affected him with his Straits, as Piſcator renders it; and then appeared the firſt Divine Effect, namely, the Alteration of his obſtinate Diſpoſition made evident, 1. In his Praying to the Lord, as before he had done to his Dunghil Deities. And 2. In his humbling himſelf greatly; as he had ſinned greatly, ſo his Humiliation bare ſome Proportion to his great Tranſgreſſion (as David calls it) Pſalm 19.13. Ahab did humble himſelf, 1 Kings 21.27, 29. but not greatly as Manaſſeh did. So did thoſe Juſtitiaries, Iſa. 58.3, 4, 5. but their ſorrow for Sin was but Skin-deep, &c. Whereas Manaſſeh's was deep, down-right, and down to the Heart, ſuch as with the penitent Prodigal (after ſome ſorry ſhiftings) brought him home in good earneſt to his Fathers Houſe, Luke 15.17, &c. N.B. 1. What God's Word could not do, 2 Chron. 33.10. His Rod (when ſanctified) did Effect, ver. 12, 13. He heard the Rod, Mic. 6.9. Hoſ. 5.15. and 6.1. Job 36.8, 9. Adverſity hath whip'd many a Soul home on Foot to Heaven, whom otherwiſe Proſperity might have Coached to Hell. As God did ſend David into the Depths, Pſalm 130.1. and Jenah into the Whale's Belly, Jon. 2.5. wherein to Repent and Pray; ſo God ſent Manaſſeh here into the Dungeon upon the ſame Errand; 'tis better to be pickl'd in Brine, than to rot in Honey, &c. N. B. 2. Tephillatho, Hebr. This Prayer Manaſſeh made in the Dungeon, 2 Chron. 33.13, 19. is not found upon Record in the Hebrew Canonical Text, but there is one (ſaid to be his) recorded in the Apocryphal Greek, which Lavater calleth [Pia ſane & elegans] and Diodate tells us, that though it be a pious Prayer in the Matter of it, yet ſeems it more probably, ſome General Formulary, compoſed by ſome Godly King, rather than by Manaſſeh himſelf. N.B. And Gregory tells and odd Story of the Synodicum, ſet forth by Pappus, How the Nicene Council made a miraculous Mound betwixt the Apocryphal and Canonical Scriptures, and pray'd God that thoſe Writ by Inſpiration might be found above, and the Spurious below, and God did ſo. Amongſt which underneath, this Prayer was one, &c.
Remark the Second, No doubt but Manaſſeh prayed for his own Inlargement and his God (ſo called, ver. 12.) Whom he beſought, he found not inexorable, as the Heb. [Vaiegnather] ſignifies: Though he had caſt off his God and had been inexorable to him, yet his God had not caſt off him: When his Soul was greatly humbled for his great Sin, then was he quicken'd to pray for Pardon, ver. 13. which was the ready way to meet with Mercy from God, who is High and Mighty and Merciful too, Iſa. 57.15. and 66.2. and then God likewiſe granted him his Inlargement which he deſired; this undoubtedly was done (though we are not told how) by God's moving the Enemy to ſhew him Mercy, according to his precious Promiſe, Jer. 15.11. and according to Solomon's Prayer, 1 Kings 8.46, 47, 48, 49, 50. which was here performed, when he had his Bonds looſed, and diſmiſs'd to return to his own Countrey. N.B. 1. This Confutes that Novel Opinion both of the Old and of the New Novatians, who teach that the great God hath no Mercy for great Sinners: None, though never ſo ſinful (if they have not ſinn'd that Sin unto Death) need to deſpair of Mercy; ſeeing a Sinner of the vaſteſt ſize found Mercy here. If Men can but find a Praying Heart, God will find a Pitying Heart, and an helping Hand. N.B. 2. The Rabbins report their uncertainties, whether Manaſſeh got out of Priſon with the King of Babylon's good leave, or he made his eſcape: And ſome ſay, his Priſon doors were opened, his Chains looſed, &c. and he was delivered as Peter was afterwards, Acts 12.6, 7, 10. but 'tis enough for us to know [The Lord knows how to deliver his] 2 Pet. 2.9.
Remark the Third, Manaſſeh being returned home, his firſt work was (ſaith Joſephus) to reform Religion, and then to repair the Walls, ver. 14. which probably were broke down, when he was taken Captive, yea and the Lord's Altar which he himſelf had defaced in his Idolatrous Humour, and then to deſtroy thoſe Idols which in that Humour he had before adored, ver. 15, 16. which Deeds on both hands were good Evidences of his true Repentance, and which (no doubt) he had vowed to do in his Diſtreſs; obſerving God's Rule [Vow and Pay] Pſalm 66.13, 14, &c.
Remark the Fourth, When this Reformed King had reformed his Kingdom (ſave only the High Places, that old Superſtitious and unremovable Cuſtom) and had reduced his People to rights, whom he had formerly ſeduced to Sin, 2 Kings 21.9. then he died in the fifty fifth Year of his Reign and ſixty ſeventh of his Life, and was buried in his own Garden, 2 Kings 21.18. by his own Laſt Will appointed, as holding himſelf unworthy (for his former Abominations) to be buried in a Royal Sepulchre.
The latter Part of both theſe Chapters relate the Life of Amon his Son and Succeſſor, the fourteenth King of Judah, and one that was old enough when he ſucceeded, being ten Years older than his Father, when he began to Reign, and being born (as is ſuppoſed) in the Time of his Fathers Repentance, yet doth he imitate his Fathers Sins (notwithſtanding all the former fearful Fruits thereof) but not his Fathers Graces. He humbled not himſelf as his Father had done, but waxed worſe than he (ſay the Rabbins) in burning the Book of the Law; wherefore God ſoon cut him off after two Years Reign, becauſe (ſaith Tirinus) He would not be made wiſer by his Fathers Example: His own Courtiers conſpired againſt him and ſlew him, 2 Kings 21.19, to 26. and 2 Chron. 33.21, to 25. N.B. But becauſe Joſiah his Son was very Young, ſo could not revenge his Fathers Death, therefore the People undertook it, as a ſpecial Part of Juſtice.