Regarding the geneaology of Jesus as recorded in Matthew Chapter 1
#8 can be found here
Our focus questions are:
who are they?
where are they from?
what place do they have-
-in the Biblical text
- in the story of salvation
-and in relation to Jesus specifically.
Study #7 and links to previous studies is here.
Manasseh spent a lifetime dedicated to evil, including many murders, and even the human sacrifice of his own sons. Then when he repented, the LORD forgave him. Will God forgive someone who has committed extreme evil?
Manasseh repented, changed his entire life, and made great strides in doing right. Still, his primary legacy was one of great evil. Even though we know God will forgive, can we justify continuing in sin, even one more day?
Summary (more here)
Hezekiah's great grandfather King Uzziah and grandfather King Jotham were godly and wise men who had increased Judah's prosperity and influence to levels unknown since the days of David and Solomon. Then Hezekiah's father, King Ahaz, through evil practices and poor leadership, lost all the two previous generations had gained, and lost national sovereignty as well, leaving Judah a vassal of Assyria.
King Hezekiah came to the throne in the wake of his father's disasters, and with the memory the glory days of his grandfather King Jotham, who still reigned when Hezekiah was a child. Rightly concluding that these hardships had come upon Judah because they had abandoned the LORD, Hezekiah instituted the most sweeping religious reforms of all the kings before or after him. As a result, during his 29-year reign he was successful in everything he did — no small accomplishment, given the very difficult times during which he reigned.
Hezekiah's lifelong ambition was to regain national sovereignty, willingly surrendered by his father Ahaz as a convenient solution to a relatively minor invasion. He ultimately achieved this, facing extreme crisis with the help of the LORD.
While this crisis was still fresh and his newly won independence still fragile, Hezekiah became deathly ill. No doubt worried how the nation would fare after his death, he prayed for healing, and God granted him another 15 years of life. Unfortunately, during these years Hezekiah's pride overpowered and drowned his love for the LORD. During this time he also fathered his heir King Manasseh, a man of extreme evil.
Where to read Hezekiah's story: 2 Kings 18 - 20; 2 Chronicles 29 - 32; Isaiah 36 - 39
Notes from JewishEncyclopedia- on Hezekiah:
—In Rabbinical Literature:
Hezekiah is considered as the model of those who put their trust in the Lord. Only during his sickness did he waver in his hitherto unshaken trust and require a sign, for which he was blamed by Isaiah (Lam. R. i.). The Hebrew name "Ḥizḳiyyah" is considered by the Talmudists to be a surname, meaning either "strengthened by Yhwh" or "he who made a firm alliance between the Israelites and Yhwh"; his eight other names are enumerated in Isa. ix. 5 (Sanh. 94a). He is called the restorer of the study of the Law in the schools, and is said to have planted a sword at the door of the bet ha-midrash, declaring that he who would not study the Law should be struck with the weapon (ib. 94b).
Hezekiah's piety, which, according to the Talmudists, alone occasioned the destruction of the Assyrian army and the signal deliverance of the Israelites when Jerusalem was attacked by Sennacherib, caused him to be considered by some as the Messiah (ib. 99a). According to Bar Ḳappara, Hezekiah was destined to be the Messiah, but the attribute of justice("middat ha-din") protested against this, saying that as David, who sang so much the glory of God, had not been made the Messiah, still less should Hezekiah, for whom so many miracles had been performed, yet who did not sing the praise of God (ib. 94a).
Manasseh (from the kingsof Israel)
King Manasseh came to the throne at only 12years of age, when his father, the good King Hezekiah, died.
Manasseh made it his mission to undo the good reforms instituted by his father, and to do a great deal of evil. Hezekiah had destroyed shrines of pagan worship throughout the land; Manasseh rebuilt them, adding also shrines to Baal and Asherah. He desecrated the LORD's temple by putting altars for idol worship in it. He sacrificed his own sons, burning them to death in worship of the idol Molech. Manasseh murdered so many people that the historian wrote that he “filled Jerusalem from one end to the other” with innocent blood.
The LORD sent prophets to warn of the disaster that would come because the people followed Manasseh in his great sins — Judah would be destroyed by their enemies. But king and people ignored the warnings.
Late in Manasseh's 55-year reign, Assyria attacked Jerusalem, captured Manasseh, and placed him in a prison 1,000 miles away. Humiliated and powerless, he sat in his cell and remembered his father's days. He began to pray, confessing his sin and asking the LORD's help. The LORD heard Manasseh's prayer, freed him, and returned him to his throne in Jerusalem. The no doubt fascinating details of how this happened are not given.
This was no foxhole conversion. Back in power, Manasseh was a new man. He destroyed all the idol shrines he had built, removed his desecrations from the LORD's temple, and restored the temple worship.
Unfortunately, Manasseh's conversion came too late to have any lasting impact on his kingdom. When Judah fell, the LORD blamed it on the sins of Manasseh.
Where to read Manasseh's story: 2 Kings 21:1-17; 2 Chronicles 33:1-20
The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. “The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood.” There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the “Nero of Palestine.”
Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11, where the Authorized Version reads that Esarhaddon “took Manasseh among the thorns;” while the Revised Version renders the words, “took Manasseh in chains;” or literally, as in the margin, “with hooks.” (Compare 2 Kings 19:28.)
The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the “garden of his own house” (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.
In Judg. 18:30 the correct reading is “Moses,” and not “Manasseh.” The name “Manasseh” is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.Author: Matthew G. Easton, with minor editing by Paul S. Taylor. -->
Amon (From Christiananswers)
The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (1:1,4; 3:4, 11) refers to the moral depravity prevailing in this king's reign.
He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants, who conspired against him.
Where to read Amon's story: 2 Kings 21:19-26; 2 Chronicles 33:21-24
Little is known of King Amon. Scripture sums up his time as king with these words:
2 Kings 21:19-20 Amon was twenty and two years old when he began to reign, and he reigned two years in Jerusalem. And his mother's name was Meshullemeth, the daughter of Haruz of Jotbah. And he did that which was evil in the sight of the LORD, as his father Manasseh did.
From the Jewish Encyclopedia:
—In Rabbinical Literature:
The fact that Amon was the most sinful of all the wicked kings of Judah (II Chron. xxxiii. 23) is brought out in the Talmud (Sanh. 103b) as follows:(Sanh. 104a)
Ahaz suspended the sacrificial worship, Manasseh tore down the altar, Amon made it a place of desolation [covered it with cobwebs]; Ahaz sealed up the scrolls of the Law (Isa. viii. 16), Manasseh cut out the sacred name, Amon burnt the scrolls altogether [compare Seder Olam, R. xxiv. This is derived from the story of the finding of the Book of the Law, II Kings, xxii. 8]; Ahab permitted incest, Manasseh committed it himself, Amon acted as Nero was said to have done toward his mother Agrippina. And yet, out of respect for his son Josiah, Amon's name was not placed on the list of the kings excluded from the world to come.
A midrashic fragment preserved in the Apostolical Constitutions, ii. 23, which appears to follow an account of the repentance of Manasseh according to a lost Jewish apocryphal writing, reads:
"No sin is more grievous than idolatry, for it is treason against God. Yet even this has been forgiven upon sincere repentance; but he that sins from a mere spirit of opposition, to see whether God will punish the wicked, shall find no pardon, although he say in his heart, 'I shall have peace in the end (by repenting), though I walk in the stubbornness of my evil heart'" (Deut. xxix. 19). Such a one was Amon, the son of Manasseh, for the (Apocryphal) Scripture says: "And Amon reasoned an evil reasoning of transgression and said: 'My father from his childhood was a great transgressor, and he repented in his old age. So will I now walk after the lust of my soul and afterward return to the Lord.' And he committed more evil in the sight of the Lord than all that were before him; but the Lord God speedily cut him off from this good land. And his servants conspired against him and slew him in his own house, and he reigned two years only."
It is noteworthy that this very midrashic fragment casts light upon the emphatic teaching of the Mishnah (Yoma, viii. 9): "Whosoever says, 'I will sin and repent thereafter,' will not be granted the time for repentance." K.