[433] See Neh. xiii. 4-9, 28, 29; Jos., _Antt._, XI. vii. 2. Josephus makes Manasseh a brother of the high priest Jaddua (B.C. 333).
[434] Jos., _Antt._, IX. xiv. 3, XII. v. 5, XIII. ix. 1, XX. vi., XVIII. ii. 2. The bitterly hostile relations between Jews and Samaritans in the time of Christ are illustrated by Luke ix. 52-54.
2 KINGS xvi. 1-20
"Rimmon, whose delightful seat Was fair Damascus, on the fertile banks Of Abbana and Pharphar, lucid streams. He also against the House of God was bold: A leper once he lost, and gained a king-- Ahaz, his sottish conqueror, whom he drew God's altar to disparage and displace For one of Syrian mode, whereon to burn His odious offerings, and adore the gods Whom he had vanquished." _Paradise Lost_, i. 467-476.
According to our authorities, Ahaz ("Possessor")[435] began his reign of sixteen years at the age of twenty. Of the exactitude of these references we cannot be certain, because they also state (2 Kings xviii. 2) that Hezekiah was twenty-five years old when he began to reign, and this reduces us to the absurdity of supposing that Hezekiah was born when his father was only eleven years old.[436] We might infer from Isa. iii. 4 that Ahaz was not so old as twenty when he succeeded Jotham; for there--in a terrible prophecy which can only refer to the beginning of this reign--we read, "And I will give children to be their princes, and babes shall rule over them"; or, as it should be perhaps rendered, "And with childishness, or wilfulness, shall they rule over them."
Whatever may have been the king's age, surely never king succeeded to a more distracted kingdom, or reigned over a more terrified people! If he could have had any choice in the matter, he might well have declined the fearful burden. Describing the state of things, the great prophet Isaiah, who now began his career, exclaims,--
"For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread, and the whole stay of water; the mighty man, and the man of war, the judge, and the prophet, and the diviner, and the elder; the captain of fifty, and the honourable man, and the counsellor, and the cunning charmer, and the skilful enchanter. And the people shall be oppressed every one by another, and every one by his neighbour: the child shall behave himself proudly against the elder, and the base against the honourable. Then a man shall take hold of his brother in the house of his father, saying, 'Thou hast clothing, be _thou our judge, and let this ruin be under thy hand_': in that day shall he lift his voice, saying, 'I will not be a builder-up; for in my house is neither bread nor clothing: ye shall not make me a ruler of the people.' For Jerusalem is ruined and Judah is fallen. The show of their countenance is against them; and they declare their sin as Sodom, and hide it not. As for My people, children are their oppressors, and women rule over them."[437]
This is a frightful picture of famine--the dearth of intellect, the dearth of statesmen, of all genius, of all insight. It describes the prevalence of oppression and of ghastly destitution, accompanied by such utter despair that no one cared to exert himself for the arrest of the ruin which seemed imminent over that which was already no better than itself a ruin.
The Book of Isaiah is arranged in a most confused and unchronological manner, and it is probable that the first five chapters should be placed after the sixth, which describes the prophet's call in the year that King Uzziah died. They paint a picture of moral collapse. His first chapter is called by Ewald "the great arraignment," and by its references describes the awful period of alarm during the war of Syria and Ephraim against Judah. It might seem as if the combined host was even then in the country, or had only just retired from it; for we read,--