The Three Kings
“So Manasseh slept with his fathers, and they buried him in his own house: ajtd Amon his son reigned in his stead. Ainon was two and tiuenty years old when he begati to reign, and reigned tioo years in yerusalem. But he did that which was evil in the sight of the Lord, as did Manasseh his father: for Amon sacrificed unto all the carved images which Manasseh his father had made, and served them; and humbled not himself before the Lord, as Manasseh his father had humbled hijnself; but Amon trespassed more and more. And his servants conspired against him, and slew him in his own house. But the people of the land sleiu all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.’’”’ — 2 Chronicles xxxiii. 20-25.
IN this history, within the space of six verses three kings succeed each other by right of birth on the throne of Judah at Jerusalem. Through these three links the kingdom descends in a direct line from father to son, — from Manasseh to Amon, from Amon to Josiah. These three kings, though closely related in blood, were very diverse in spirit. Neither the good nor the evil was hereditary. Grace did not follow nature.
Much instruction may be obtained from the story of each taken by itself, and still more from the connected narrative of the three. In some places a single light burning aloft on the shore is sufficient to direct the mariner as he approaches the harbour in darkness; but in some two lights are necessary, in others three, of different colours, and placed on different sides of the channel. These names, with the histories attached to them, are set in the Bible like beacon-lights burning on the shore. As. we make way over life’s dangerous sea, we should take our bearings by these marks, that we may steer clear of rocks where other wayfarers made shipwreck, and follow the track of those who safely reached their rest. At this point of our voyage three lights are set up; not all on the same side, and not all of the same colour, disposed so that no thoughtful voyager can miss their meaning. The characters are widely different, and the instruction which their histories contain is on that account all the more precious. Lights all of one colour, and shining all in one row, would not have much meaning. The white light of safety, the green light of caution, and the red light of danger are all equally useful, equally necessary, each in its own place. Thus, the early wickedness and late repentance of Manasseh, the grandfather, — the reckless life and violent death of Amon, the father, — and the childhood piety and lengthened usefulness of Josiah, the son, are a chain of lights set up on the line of our life-path to warn us away from the rocks and quicksands, — to guide us to the haven.
Let us now consider the history of these three kings, with a view to the practical lessons which it is fitted to teach.
I. Manasseh. — Although he was the son of the best of David’s descendants, he was himself for a long time one of the worst. Hezekiah was a pattern of godliness in his day. Manasseh, his son and successor, was a profane and cruel idolater. He built altars to the sun and the moon within the precincts of the temple of God at Jerusalem. He made his own children pass through the fire in honour of his idols. He sinned with a high hand himself, and led his subjects in his own steps. Instead of being an example to others, Jerusalem, in his days, was more wicked than the surrounding heathen.
In the course of time, this bad king fell into deep affliction. The king of Assyria sent an army against him. Manasseh was not a coward: he hastily collected a body of soldiers, and marched to meet the enemy. The battle was decided against him by what is commonly called an accident. In some turn of the conflict, the king of Judah and his men were obliged to march through a field overgrown with thorns. The soldiers were entangled, and could neither go backward nor forward. While they were in this position, the Assyrians attacked them and gained the victory. Manasseh himself was taken prisoner, and carried in chains to Babylon.
He thought, no doubt, and said, that if the thorns had not happened to be so rank on that field, he would have gained the battle. The conquered king would lay the blame on the thorns; but it was God who used both the thorns and the Assyrian army as his instruments to bring affliction on Manasseh for his good. His trouble was blessed. “When he was In affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers.” The hard heart of this chief sinner was broken. He grieved over his own sin; he sought mercy from God in the appointed way, — he sought and found. For that blessed law, “Seek, and ye shall find,” was in operation long before it was announced in these terms by the Lord Jesus. God heard that sinner’s prayer, and pardoned him. Jesus Christ, the same yesterday, to-day, and for ever, received that sinner long ago, before there were any Pharisees to upbraid him for the fact. After this change the king lived and reigned a while. Then he was a good king, because he was a new creature. He could reign well over men, after he had submitted himself unto God.
The history is recorded in the earlier portion of the chapter. It is a grand example of a high-handed sinner finding mercy late in life, and spared a while to bring forth fruits meet for repentance. This example stands in the Old Testament as the penitent thief on Calvary stands in the New, — a monument of God’s wonderful mercy, and a sign that the chief of sinners need not despair.
The latter portion of Manasseh’s life was devoted to the service of God and the well-being of his country. When the tree was made good, it bore good fruit: when his heart was made new, his life became holy. His conversion was true the moment that he turned; and if he had been called away then, he would have been called to rest. But the sparing mercy that left him a while in the
344 ^’^^^ THREE KINGS.
world after he was renewed was a great privilege to himself and an unspeakable encouragement to those who follow.
II. ‘’ Amon his son reigned 17i his stead!’ — This poor monarch’s life and reign occupy only four verses of the history. The story is very short, but very clear: the words are few, but the meaning is great. When he ascended the throne at his father’s death he was twenty-two years of age. His conduct was bad, his reign short, and his death violent.
Having seen both sides of his father’s character, he rejected the good part, and imitated the evil. He served the idols which Manasseh had made in the days of his sin, and sought not that gracious God whom Manasseh had found in the day of his repentance. “He humbled not himself before the Lord, as Manasseh his father had humbled himself; but Amon trespassed more and more.”
Such was his life; and from our own experience we may discover, without much risk of mistake, what were the secret workings of heart which issued in such a course of conduct. The young man could not have been an unconcerned spectator of the change that had passed upon the character of his father. He saw the repentance that came in the time of trouble, and the reformation that followed repentance. Perhaps he thought his father had acted rightly at last, and determined, when he should grow old, to follow his father’s example. He might silently reason within himself, “My father enjoyed the world to the full while he was young, and turned over a new leaf when he was growing old: in this way he made the most of it. He enjoyed the pleasures of sin while he was able to enjoy them, and yet made himself safe at last, by repenting before he died.” Amon, having in his breast a heart deceitful above all things and desperately wicked, may have secretly resolved to do as his father had done, — to live in sin as long as he could enjoy it, and then by a sudden repentance secure his safety before he should be called away.
It is likely that he would not have repented although his life had been prolonged to fourscore, — it is likely that he would have grown more and more hardened till the last; but the opportunity of repenting in old age was not given to him. “His servants conspired against him, and slew him in his own house.” Ah, what horrors lie hid under the folds of that short sentence! At the age of twenty-four, with a heart abandoned to evil, and the resources of a kingdom at his command, Amon was drinking the cup of pleasure without restraint, putting off the thought of repentance till he should grow old. As those who live for their own pleasure are generally unkind to their inferiors, it is probable that Amon was hated by his attendants. These attendants, unable longer to endure their master, watched their opportunity, rushed upon him within his own palace, probably when he was asleep, and murdered him in a moment. King Amon lay down wearied with one day’s sin, in order that he might get his strength restored for another. He lay down to sleep in Time, and awoke from that sleep in Eternity! Ah, who shall conceive the man’s amazement, when he lifted up his eyes, and saw the great white throne! It is well that our eye cannot follow the guilty to the judgment-seat of God. The sight would be too dreadful: it would overwhelm us. A veil has in mercy been thrown over the scene. God keeps its secrets to himself. The wicked are like the chaff which the wind driveth away.
III. “The people of tJie land made Josiah his son king in his steady — The murderers were punished with death, and the son of the slaughtered king, though an infant, was peaceably seated on his father’s throne. Josiah was a child of eight years old when he was acknowledged king. Whether he became king immediately after the death of his father, or a few years afterwards, we do not know. Either in the eighth year of his life, when he was crowned, or in the sixteenth year of his life, when he had reigned eight years, he began to seek after the God of David his father. Four years after his first decided personal dedication to the service of God, he took courage to begin a thorough reformation of his kingdom. Both in the capital and throughout the country he destroyed all the machinery of idolatry, and established again the worship of the true God. His religion began early, and continued to the last. His reign of thirty-one years was a time of spiritual refreshing in Judah, and his memory is fragrant even to this day. For more than two thousand years Josiah’s name has been a household word among all who fear God, as an example of youthful piety i,i the high places of the earth. It is not a little remarkable that among the sovereigns of England, who personally administered the kingdom, the youngest was the best The memory of Edward VI., the boy kmg, stands high above all the rest for a savour of godlmess. It is difficult to reach and maintain a character of true piety in the highest ranks of society, bat not more difficult than in the lowest. Here and there one has appeared on either extreme,-evidence that all things are possible with God. Well may we pray. “Give me neither poverty nor riches;” but when either is given, we need not be afraid. “My grace is sufficient for thee.”
When a train is running along the rails in the dark, the driver keeps a sharp look-out forward. If he see a green li.ht he slows, and creeps cautiously forward, ready at any moment to stop; if he see a red light, he pulls up at once, and either goes back or stands still until the danger is removed: it is when a bright white light is held out that he goes confidently, quickly forward on his journey. The case of Manasseh, held aloft before our eyes in the Bible, is like the green light, and means “Beware He who passed this way nearly perished. He was saved so as by fire. In this path of late repentance one here and there succeeds in clearing the pitfall, but the greater number perish. The case of Amon is like the red light, and calls for instant turning. He who tried to pass this way perished miserably. “Turn ye. turn ye; why will ye die.” The case of Josiah, following the Lord fully from childhood to age, is like the white light of safety beaming
on the path. Forward fearlessly in that line; the path
is pleasant, and the issue safe.
Take now, one by one, the chief lessons that lie in the
life of these three kings; four separate lessons, one on
each of the three separately, and one on all combined. I. From the experience of Manasseh, there, is no limit
to the mercy of God. No mountains of transgression rise so high that this flood cannot cover them. Sinners the chief are welcome to pardon immediate and complete. Although the prodigal has wasted all in riotous living, let him but arise and go to his Father, and he will be received without upbraiding. This blessed truth, which has existed from the beginning, has in gospel times been more fully made known. “The blood of Jesus Christ, God’s Son, cleanseth us from all sin.” The same blood of the Lamb which is necessary to wash away an infant’s sin, is sufficient to free the hoariest sinner on earth from every spot and wrinkle. No human being, of whatever age or character, has cause to hesitate and hold back, when he is inclined to repent, from any fear of being unwelcome. If windows were open in Scripture only where we might see such men as Samuel and Daniel and John, standing before the throne in white clothing, we would be cast down — down even to despair. We would not dare to hope that such as we are could be admitted to the society of saints. If we saw only great saints getting in, we who are great sinners would lose heart. But when we see Manasseh, and men like him, going in and made welcome, there is hope for us. If we follow their steps in repentance, we shall be permitted to join their company in rest.
A sad lesson seems to lie here under the shade of the more cheering one. It is this: The son of Manasseh fell in with his father’s wickedness, but could not turn with his father when he turned to the Lord, Oh, beware of giving an evil example to the young! for even though you should repent and turn to the Lord, you may not be able to lead those with you in your repentance who followed you in your sin.
2. From Amon’s case learn that a deceitful heart turns even the grace of God into a snare. “Because sentence against an evil work is not executed speedily, the heart of the sons of men is fully set in them to do evil.” If, by observing that an old sinner is forgiven when he repents, you are encouraged to refuse repentance in your youth, you lose your own soul, and your blood will be upon your own head. As Manasseh’s case is recorded in the Bible that an aged sinner desiring to return may not be cast into despair, Amon’s case is recorded beside it that the young may be warned not to delay an hour lest they perish in their sins. Here the lesson is written as if with the blood of that murdered youth: “Now is the accepted time; now is the day of salvation.” If the young refuse to come to Christ now, because they have heard that people may be converted after they are old, they may be cut off unforgiven, without a warning note, without a moment’s respite.
But further, the conception which is the groundwork of that delay is false from the root. It is the conception that to come near to God, and be reconciled through the blood of the Lamb, and to walk with God in spirit here, before we go to see him as he is — the conception that all this is a dreary penance to be endured, and therefore to be avoided as long as possible. Thus it is that the carnal mind is enmity against God. The whole life of the carnal gives the lie to God’s gracious word.
3. Josiah chose the best part. He took his side in childhood, and was supported all his days in the arms of the mighty God of Jacob. I think we never fully recognize the advantage of taking the Lord’s side in youth. We are so much occupied with that other truth, very precious and very pressing — that the oldest and the hardest may come — that we are apt to overlook the blessedness of coming early. Some of the advantage is obtained in time, but more will emerge in eternity. The birth-pains are comparatively easy in youth. True it is — and God be praised for the truth — a man can be born when he is old; but this implies many rendings, and it leaves many scars. The child-disciples escape many memories that torment those who have given their early life to sin. I cannot but think that even heaven is happier to those who have never known the depths of Satan.
4. Neither grace nor gracelessness goes by blood. We will not be saved by our parents’ goodness, and we cannot be cast away because of their badness. Every one must give an account of himself to God. There are, indeed, advantages and disadvantages, greater than we can measure, in the education and example afforded to children at home; but this, though an influential, is not the decisive point. They who enjoy the greatest home privilege may abuse it; and they who enjoy no such privilege may yet walk with God while they live, and go to be with him when they die. These two cognate lessons are plainly contained in this history: First, a converted father cannot secure the safety of an unconverted son; and, second, an unconverted father cannot drag down a child in his fall, if that child has for himself taken the Lord for his God. The one lesson is fitted to make the presumptuous humble, the other to give the desponding hope. Each one stands by himself “The soul that sinneth, it shall die.” “Believe on the Lord Jesus Christ, and thoit shalt be saved.”
The shadow of these spiritual things is cast clearly upon the face of nature. A tree once wild and barren has been grafted at length, and is now a good tree, bearing good fruit. This is Manasseh. From the seed of that tree a young tree springs; but it grows up wild and barren: if it is not ingrafted too, it will be hewn down and cast into the fire. This is Amon. Once more: although that second tree remained evil and was cut down, a tree springs from its seed; and that tree, grafted when young, becomes a good tree. This is Josiah.
There remains yet the further lesson, spread over all the three examples — that striking providences and afflictions are effective instruments in God’s hand for conversion. It is not that these strokes generate the new life: it is the seed of the Word, buried in a broken heart, out of which the new life springs; but the strokes of God’s hand are used to break up the way for the entrance of the Word, and to bruise a bed for it where all was stone before.
The affliction that came upon Manasseh became the means of the change in his heart. Had he not been taken in the thorns and carried away as a captive, he would not have turned to the Lord. For ever and for ever will Manasseh, as a saint in rest, weave these thorns into a psalm of praise. Thorns of more species than one will go into the songs of the upper sanctuary. Thorns in the field, that prevented the soldiers from using their weapons, and thorns in the flesh, that acted as Satan’s messengers to buffet God’s saints, will both be acknowledged as instruments used by the Sovereign Spirit in preparing a people for the Lord. Let us endeavour to be patient when thorns prick us: they are the hedges which God has planted to keep us in the way of life; they will become a wreath of victory in the great day. “Tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.”