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Chapter 34

2 Chronicles 34

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¹Josiah was eight when he became king, and he reigned in Jerusalem for thirty-one years.

²He did what was right in the Lord's sight and followed the ways of his forefather David—he did not deviate to the right or to the left.

³In the eighth year of his reign, while he was still young, Josiah began to publicly worship the God of David his forefather, and in the twelfth year of his reign he began to cleanse Judah and Jerusalem by removing the high places, the Asherah poles, the carved idols, and the metal images.

⁴He had the altars of Baal torn down in front of him, and the incense altars above them cut down. In addition, the Asherah poles, the carved idols, and the metal images were smashed to pieces and scattered over the graves of those who had been sacrificing to them.

⁵He burned the bones of the idolatrous priests on their altars. In this way he cleansed Judah and Jerusalem.

⁶Josiah repeated this in the towns of Manasseh, Ephraim, and Simeon, all the way to Naphtali, and in their surrounding areas.^a

⁷He tore down the altars and crushed the Asherah poles and the images to dust, and cut down all the incense altars across the whole land of Israel. Then he went back to Jerusalem.

⁸In the eighteenth year of his reign, once he had finished cleansing the land and the Temple, Josiah sent Shaphan, son of Azaliah, Maaseiah the city governor, and Joah, son of Joahaz, the record-keeper, to repair the Temple of the Lord his God.

⁹They went to Hilkiah the high priest and gave him the money that had been brought to God's Temple. The Levites at the entrances had collected this money from the people of Manasseh and Ephraim, from what was left of the people of Israel, as well as contributions from Judah, Benjamin, and the people of Jerusalem.

¹⁰They handed it over to those who were supervising the repair work on Lord's Temple, who in turn paid the workmen doing the restoring and repairing.

¹¹They also paid carpenters and builders to buy cut stone, as well as timber for joists and beams for the buildings that the kings of Judah had let deteriorate.

¹²The men did good, honest work. In charge of them were Jahath and Obadiah, Levites from the sons of Merari; and Zechariah and Meshullam, Levites from the sons of the Kohathites. The Levites, all skilled musicians,

¹³were in charge of the workmen and directed everyone involved, depending on what was required. Some of the Levites were scribes, some officers, and some gatekeepers.

¹⁴In the process of taking out the money donated to the Lord's Temple, Hilkiah the priest discovered the Book of the Lord's Law written down by Moses.

¹⁵Hilkiah told Shaphan the scribe, “I've found the Book of the Law in the Lord's Temple.” He gave it to Shaphan.

¹⁶Shaphan took the book to the king and told him, “We your servants are doing everything we were instructed to do.

¹⁷The money collected at the Lord's Temple has been handed over to those who are supervising the workers, paying them to do the repairs.”

¹⁸Then Shaphan the scribe told the king, “Hilkiah the priest gave me this book.” Shaphan read it to the king.

¹⁹When the king heard what the Law said, he tore his clothes.^b

²⁰Then he issue the following orders to Hilkiah, Ahikam, son of Shaphan, Abdon, son of Micah, Shaphan the scribe, and Asaiah, the king's assistant:

²¹“Go and talk to the Lord for me, and also for those who still live in Israel and Judah, about what is said in the book that's been found. For the Lord must be really angry with us because our forefathers have not obeyed the Lord's instructions by following all that's written in this book.”

²²Hilkiah and those the king had selected went and talked with Huldah the prophetess, the wife of Shallum, son of Tokhath, the son of Hasrah, custodian of the wardrobe.^c She lived in Jerusalem, in the city's second quarter.

²³Huldah told them, “This is what the Lord, the God of Israel, says: Tell the man who sent you to me,

²⁴this is what the Lord says: I am about to bring disaster down on this place and on its people, in accordance with all the curses written in the book that has been read to the king of Judah.

²⁵They have abandoned me and offered sacrifices to other gods, making me angry by everything they've done. My anger will be poured out upon this place and will not be stopped.

²⁶But tell the king of Judah who sent you to ask the Lord, tell him this is what the Lord, the God of Israel, says: As for the what you heard read to you—

²⁷because you were receptive and repentant before God when you heard his warnings against this place and against its people, and because you have repented, tearing your clothes and weeping before me, I have also heard^d you, declares the Lord.

²⁸All this will not happen until after you have died, and you will die in peace.^e You will not see all the disaster that I'm going to bring down on this place and on its inhabitants.” They went back to the king and gave him her response.

²⁹Then the king summoned all the elders of Judah and Jerusalem.

³⁰He went to the Lord's Temple with all the people of Judah and Jerusalem, together with the priests and the Levites, all the people from the least to the greatest, and he read to them the whole Book of the Agreement that had been discovered in the Lord's Temple.

³¹The king stood by the pillar and made a solemn agreement before the Lord to follow him and to keep his commandments, laws, and regulations with total dedication, and to observe the requirements of the agreement as written in the book.

³²Then he had everyone present from Jerusalem and Benjamin stand up to show they agreed to it. So all the people of Jerusalem accepted and followed the agreement with God, the God of their forefathers.

³³Josiah demolished all the vile idols from the whole territory belonging to the Israelites, and he made everyone in Israel serve the Lord their God. During his reign they did not give up worshiping the Lord, the God of their fathers.

Footnotes:

⁶ ^a“And in their surrounding areas”: as one ancient version. Another possibility is “and in their ruins,” on account of the destruction caused by the Assyrian invasion.

¹⁹ ^b“Tore his clothes”: a demonstration of great emotional distress.

²² ^c“Wardrobe”: either the king's clothes, or those of the priest (s).

²⁷ ^d“Heard”: in the sense of a positive response.

²⁸ ^e“Die in peace”: of course this did not happen, because Josiah chose to confront the Egyptian Pharaoh in battle and was killed. See 35:20-24.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Josiah reigns thirty-one years; destroys idolatry in Judah, as also in Manasseh, Ephraim, Simeon, and even to Naphtali, Ch2 34:1-7. He begins to repair the temple, and collects money for the purpose, and employs workmen, Ch2 34:8-13. Hilkiah the priest finds the book of the law in the temple, which is read by Shaphan before the king, Ch2 34:14-19. He is greatly troubled, and consults Huldah the prophetess, Ch2 34:20-22. Her exhortation, and message to the king, Ch2 34:23-28. He causes it to be read to the elders of Judah, and they make a covenant with God, Ch2 34:29, Ch2 34:32. Josiah reforms every abomination, and the people serve God all his days, Ch2 34:33.

Verse 2

He declined neither to the right hand, nor to the left - He never swerved from God and truth; he never omitted what he knew to be his duty to God and his kingdom; he carried on his reformation with a steady hand; timidity did not prevent him from going far enough; and zeal did not lead him beyond due bounds. He walked in the golden mean, and his moderation was known unto all men. He went neither to the right nor to the left, he looked inward, looked forward, and looked upward. Reader, let the conduct of this pious youth be thy exemplar through life.

Verse 4

The altars of Baalim - How often have these been broken down, and how soon set up again! We see that the religion of a land is as the religion of its king. If the king were idolatrous, up went the altars, on them were placed the statues, and the smoke of incense ascended in ceaseless clouds to the honor of that which is vanity, and nothing to the world; on the other hand, when the king was truly religious, down went the idolatrous altars, broken in pieces were the images, and the sacrificial smoke ascended only to the true God: in all these cases the people were as one man with the king.

Verse 5

He burnt the bones of the priests - כומריא kumeraiya, the kemarim, says the Targum. See this word explained, Kg2 23:5 (note).

Verse 6

The cities of Manasseh - Even those who were under the government of the Israelitish king permitted their idols and places of idolatry to be hewn down and destroyed: after the truth was declared and acknowledged, the spade and the axe were employed to complete the reformation.

Verse 9

And they returned to Jerusalem - Instead of וישבו vaiyashubu, "they returned," we should read יושבי yoshebey, "the inhabitants;" a reading which is supported by many MSS., printed editions, and all the versions, as well as by necessity and common sense. See the note on Ch2 19:8, where a similar mistake is rectified.

Verse 12

All that could skill of instruments of music - Did the musicians play on their several instruments to encourage and enliven the workmen? Is not this a probable case from their mention here? If this were really the case, instrumental music was never better applied in any thing that refers to the worship of God. It is fabled of Orpheus, a most celebrated musician, that such was the enchanting harmony of his lyre, that he built the city of Thebes by it: the stones and timbers danced to his melody; and by the power of his harmony rose up, and took their respective places in the different parts of the wall that was to defend the city! This is fable; but as all fable is a representation of truth, where is the truth and fact to which this refers? How long has this question lain unanswered! But have we not the answer now? It is known in general, that the cities of Herculaneum and Pompeii were overwhelmed by an eruption of Mount Vesuvius, about the seventy-ninth year of the Christian era. It is also known that, in sinking for wells, the workmen of the king of Naples lighted on houses, etc., of those overwhelmed cities; that excavations have been carried on, and are now in the act of being carried on, which are bringing daily to view various utensils, pictures, and books, which have escaped the influence of the burning lava; and that some of those parchment volumes have been unrolled, and facsimiles of them engraved and published; and that our late Prince Regent, afterwards George IV., king of Great Britain, expended considerable sums of money annually in searching for, unrolling, and deciphering those rolls. This I record to his great credit as the lover of science and literature. Now, among the books that have been unrolled and published, is a Greek Treatise on Music, by Philodemus; and here we have the truth represented which lay hidden under the fables of Orpheus and Amphion. This latter was a skillful harper, who was frequently employed by the Theban workmen to play to them while engaged in their labor, and for which they rewarded him out of the proceeds of that labor. So powerful and pleasing was his music, that they went lightly and comfortably through their work; and time and labor passed on without tedium or fatigue; and the walls and towers were speedily raised. This, by a metaphor, was attributed to the dulcet sounds of his harp; and poetry seized on and embellished it, and mythology incorporated it with her fabulous system. Orpheus is the same. By his skill in music he drew stones and trees after him, i.e., he presided over and encouraged the workmen by his skill in music. Yet how simple and natural is the representation given by this ancient Greek writer of such matters! See Philodemus, Col. viii. and ix. Orpheus, and Amphion, by their music, moved the workmen to diligence and activity, and lessened and alleviated their toil. May we not suppose, then, that skillful musicians among the Levites did exercise their art among the workmen who were employed in the repairs of the house of the Lord? May I be allowed a gentle transition? Is it not the power and harmony of the grace of Jesus Christ in the Gospel, that convert, change, and purify the souls of men, and prepare them for and place them in that part of the house of God, the New Jerusalem? A most beautiful and chaste allusion to this fact and fable is made by an eminent poet, while praying for his own success as a Christian minister, who uses all his skill as a poet and musician for the glory of God: - Thy own musician, Lord, inspire, And may my consecrated lyre Repeat the psalmist's part! His Son and thine reveal in me, And fill with sacred melody The fibres of my heart. So shall I charm the listening throng, And draw the Living Stones along By Jesus' tuneful name. The living stones shall dance, shall rise, And Form a City in the skies, The New Jerusalem. Charles Wesley.

Verse 14

Found a book of the law - See on Kg2 22:8 (note).

Verse 22

Huldah the prophetess - See on Kg2 22:14 (note).

Verse 27

Because thine heart was tender - "Because thy heart was melted, and thou hast humbled thyself in the sight of the Word of the Lord, מימרא דיי meymera daya, when thou didst hear his words, ית פתגמוי yath pithgamoi, against this place," etc. Here the Targum most evidently distinguishes between מימרא meymera, the Personal Word, and פתגם pithgam, a word spoken or expressed.

Verse 28

Gathered to thy grave in peace - See particularly the note on Kg2 22:20 (note).

Verse 30

The king went - See on Kg2 23:1 (note).

Verse 31

Made a covenant - See on Kg2 23:3 (note). And see the notes on that and the preceding chapter, 2 Chronicles 33 (note), for the circumstances detailed here.

Verse 32

To stand to it - It is likely that he caused them all to arise when he read the terms of the covenant, and thus testify their approbation of the covenant itself, and their resolution to observe it faithfully and perseveringly.

Introduction

JOSIAH'S GOOD REIGN. (Ch2 34:1-2) Josiah was eight years old--(See on Kg2 22:1). The testimony borne to the undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honorable contrast with those of many of his royal predecessors.

Verse 3

HE DESTROYS IDOLATRY. (Ch2 34:3-7) in the eighth year of his reign--This was the sixteenth year of his age, and, as the kings of Judah were considered minors till they had completed their thirteenth year, it was three years after he had attained majority. He had very early manifested the piety and excellent dispositions of his character. In the twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected. At a later period, his increasing zeal for securing the purity of divine worship led him to superintend the work of demolition in various parts of his dominion. The course of the narrative in this passage is somewhat different from that followed in the Book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of idolatry; whereas the author of the Book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But it is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal and the people's apparent compliance with the king's orders, he could not extinguish a strongly rooted attachment to idolatries introduced in the early part of Manasseh's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the divine decree for the removal of Judah, as well as Israel, into captivity was irrevocably passed.

Verse 4

the graves of them that had sacrificed unto them--He treated the graves themselves as guilty of the crimes of those who were lying in them [BERTHEAU].

Verse 5

he burnt the bones of the priests upon their altars--A greater brand of infamy could not have been put on idolatrous priests than the disinterment of their bones, and a greater defilement could not have been done to the altars of idolatry than the burning upon them the bones of those who had there officiated in their lifetime.

Verse 6

with their mattocks--or, "in their deserts"--so that the verse will stand thus: "And so did [namely, break the altars and burn the bones of priests] he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominion. Therefore, it is necessary to observe that, after the destruction of Samaria by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close intercourse with Judah, and looked to the sovereigns of that kingdom as their natural protectors. Those kings acquired great influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their ancient laws and institutions. The Assyrian kings, who were now masters of the country, might have been displeased at the liberties Josiah took beyond his own territories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people [CALMET].

Verse 8

HE REPAIRS THE TEMPLE. (Ch2 34:8-18) in the eighteenth year of his reign . . . he sent Shaphan--(See on Kg2 22:3-9).

Verse 19

AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (Ch2 34:19-33) when the king had heard the words of the law, &c.--(See on Kg2 22:11-20; Kg2 23:1-3). Next: 2 Chronicles Chapter 35

Introduction

INTRODUCTION TO 2 CHRONICLES 34 This chapter begins with the good reign of Josiah, the reformation he made in the land, purging it from idolatry, Ch2 34:1, relates the orders he gave to repair the house of the Lord, which was accordingly done, Ch2 34:8, when the book of the law was found and brought to him, which greatly affected him, Ch2 34:12, upon which he deputed some persons to inquire of the Lord, who did of Huldah the prophetess, to whom she gave an answer, which they returned to the king, Ch2 34:20 and the chapter is concluded with an account of reading the book in the ears of all the people, and of the king, and then making a covenant with the Lord to serve him, Ch2 34:27.

Verse 1

Josiah was eight years old when he began to reign,.... Of these two verses; see Gill on Kg2 22:1; see Gill on Kg2 22:2. . 2 Chronicles 34:3 ch2 34:3 ch2 34:3 ch2 34:3For in the eighth year of his reign, while he was yet young,.... Being in the sixteenth year of his age; though Kimchi thinks it was the very year he began to reign, which was the eighth of his age; and Jarchi observes, it may be interpreted, "though he was young, he began to seek after the God of David his father"; to pray unto him, to seek after the knowledge of him, and the true manner of worshipping him, what were his will, commands, and ordinances; the Targum is,"to seek instruction or doctrine of the Lord God of David his father,''to be taught his ways, such as David his great ancestor walked in, and whom he chose to follow: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves and the carved images, and the molten images; which were made in the times of Manasseh; and though removed by him when humbled, were restored in the reign of Amon. Now Josiah purged the land from these, by putting them down, and destroying them; and this he did when he was twenty years of age, having now more authority, being out of his minority, and from under guardians, and one year before Jeremiah began to prophesy, Jer 1:1.

Verse 3

And they broke down the altars of Baalim in his presence,.... He not only ordered them to be broke down, but he went in person, and saw it done; these were the altars Manasseh had reared up to the idols; and though upon his humiliation he cast them out, they were rebuilt by Amon his son, see Ch2 33:3, and the images that were above them he cut down; sun images, as the word signifies; these Chamanim might be representatives of Cham or Ham, the son of Noah, the same with Jupiter Ammon; and there was another Heathen deity, Amanus, Strabo (w) speaks of, supposed to be the sun; see Gill on Lev 26:30, these, as Jarchi says, were in the form of the sun, and were set above the altars, over against the sun, to whom worship was paid; though some think this respects not place, but time, and that these were images in times past; in the preceding age, as the Tigurine version: and the groves, and the carved images and the molten images, he brake in pieces; ordered them to be broken; the groves were statues, or images in groves, and thereby distinguished from those made of wood, and were carved, and from those that were of molten metal, and were placed elsewhere: and made dust of them, and strewed it upon the graves of them that had sacrificed unto them, see Kg2 23:6. (w) Geograph l. 11. p. 352.

Verse 4

And he burnt the bones of the priests upon their altars,.... On which they sacrificed, in detestation of their idolatry, and to deter from it; and this he did according to the prophecy of him, above three hundred and fifty years before: and cleansed Judah and Jerusalem; from idolatry, and all the monuments of it.

Verse 5

And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali,.... Which though they belonged to the ten tribes, yet these being carried captive by the king of Assyria, they that were left became subject to the kings of Judah; see Gill on Kg2 23:19, with their mattocks round about; or hammers or mauls, as Kimchi, or pick axes, such sort of instruments as were used in demolishing altars and images: the Targum is,"in the house of their desolation;'' and so other versions, "in their desolate places" (x), which were become such, the inhabitants being carried captive, and few left behind. (x) "in desolatis locis suis, vel eorum", Montanus, Tigurine version, Rambachius.

Verse 6

And when he had broken down the altars and the groves,.... The statues or images in them: and had beaten the graven images into powder; and strewed it on the graves of the idolaters: and cut down all the idols throughout all the land of Israel; the sun images as in Ch2 34:4, he returned to Jerusalem; this tour of his throughout the whole land, and the things done by him, which are represented as done before the repairs of the temple were made, and the book of the law found and read, and the covenant he and his people made with the Lord, are spoken of in Kg2 23:4, as if done after.

Verse 7

Now in the eighteenth year of his reign, when he had purged the land and the house,.... The temple; this was in the twenty sixth year of his age, six years this work had been doing before it was finished: he sent Shaphan the son of Azaliah: who only is mentioned in Kg2 22:3 two more are added here, as follow: and Maaseiah the governor of the city; the city of Jerusalem, a deputy governor under the king, a sort of mayor or provost: and Joah the son of Joahaz the recorder; who was over the book of memorials, as the Targum; the word may be rendered "the remembrances"; and, according to Jarchi, as every king of Judah had a scribe to write down the memorable things that happened in his reign, good or bad, so the scribe had one by him, to put him in mind of every transaction, from whom he wrote it down: to repair the house of the Lord his God; that is, to give orders for the doing of it, to prepare for it, provide workmen, and appoint overseers of them: it had not been repaired since the times of Joash, which, according to the Jewish chronology (y), was a space of two hundred and eighteen years. (y) Seder Olam Rabba, c. 24.

Verse 8

And when they came to Hilkiah the high priest,.... To whom they were sent to advise with about the repair of the temple: they delivered the money that was brought into the house of God; that is, the high priest, and the Levites the doorkeepers, gave it to the king's ministers; which money was either brought to the temple voluntarily, as the free gifts of the people, for the repairs; or rather what was collected by the Levites, sent throughout the land for that purpose, or it may be both: which the Levites that kept the doors; of the temple; and received the money as the people brought it: and also had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah, and Benjamin; they went throughout all the land of Israel and Judah, and collected money for the above purpose: and they returned to Jerusalem; with it, which the high priest took the sum of, see Kg2 22:4 of whom the king's ministers now received it.

Verse 9

And they put it,.... The king's ministers did: in the hand of the workmen that had the oversight of the house of the Lord; whose business it was to inspect the temple, and see what repairs were necessary, and to overlook the workmen in making those repairs; the names of these overseers are in Ch2 34:12, and they gave it to the workmen that wrought in the house of the Lord, to repair and mend the house; that is, the overseers gave the money they received to the labourers, as the hire of their labour, and the reward of their work, and to buy materials with, as follows.

Verse 10

Even to the artificers and builders gave they it,.... To the masons and carpenters: to buy hewn stone; to put in the room of that which was decayed or fallen down: and timber for couplings; of boards, beams, and rafters: and to floor the houses; the chambers, the apartments in the temple, which belonged to the priests and Levites: which the kings of Judah had destroyed; the idolatrous ones, who had let them go to decay and ruin, taking no care of them.

Verse 11

And the men did that work faithfully,.... The labouring men, as also their inspectors, see Kg2 22:7. and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; the third son of Levi: and Zechariah and Meshullam, of the sons of the Kohathites; who had their name from Kohath, the second son of Levi: to set it forward; to urge and animate the men to their work, to keep them constant to it, and see that they did it well: and other of the Levites, all that could skill of instruments of music; these, when they were not employed in singing in the temple, attended this service, to look after the workmen at the repairs of it; and perhaps they might play, as some think, on their instruments of music, while the men were at work, that they might go on in it the more pleasantly and cheerfully.

Verse 12

Also they were over the bearers of burdens,.... Who carried the timber and stones to the workmen, to look after them, that they were not dilatory, and that the workmen might not stand still for want of materials being brought to them to work with: and were overseers over all that wrought in any manner of service; whether in the way of masonry, or in that of carpenters, or of such that served them, or in whatsoever way: and of the Levites there were scribes, and officers, and porters; some to take the account of the money carried in and paid, who were the scribes, according to Jarchi; and others who looked after the men, and kept them to work, who were the officers; and others that let them in and out, called porters.

Verse 13

And when they brought out the money that was brought into the house of the Lord,.... The Levites, who brought it out of the country into the temple, and from thence brought it to the high priest, who delivering it to the king's ministers, and they to the overseers, the repairs were begun: and then Hilkiah the high priest found a book of the law of the Lord given by Moses house of the Lord,.... The Levites, who brought it out of the country into the temple, and from thence brought it to the high priest, who delivering it to the king's ministers, and they to the overseers, the repairs were begun: See Gill on Kg2 22:8. From hence, to the end of Ch2 34:28, is the same as Kg2 22:8.

Verse 14

Then the king sent and gathered,.... From hence, to the end of Ch2 34:32, the same account is given of the reading of the law to the people, and of the covenant the king and they made to serve the Lord, as in Kg2 23:1. 2 Chronicles 34:33

Verse 1

Duration and spirit of Josiah's reign; agreeing with Kg2 22:1, Kg2 22:2, only the note as to Josiah's mother being here omitted.

Verse 3

Extirpation of idolatry. In the eighth year of his reign, while he was yet a youth, being then only sixteen years old, Josiah began to seek the God of his ancestor David, and in the twelfth year of his reign he commenced to purify Judah and Jerusalem from the high places, Asherim, etc. The cleansing of the land of Judah from the numerous objects of idolatry is summarily described in Ch2 34:4 and Ch2 34:5; and thereupon there follows (Ch2 34:6 and Ch2 34:7) the destruction of the idolatrous altars and images in the land of Israel, - all that it seemed necessary to say on that subject being thus mentioned at once. For that all this was not accomplished in the twelfth year is clear from the לטהר החל, "he commenced to cleanse," and is moreover attested by Ch2 34:33. The description of this destruction of the various objects of idolatry is rhetorically expressed, only carved and cast images being mentioned, besides the altars of the high places and the Asherim, without the enumeration of the different kings of idolatry which we find in 2 Kings 23:4-20. - On Ch2 34:4, cf. Ch2 31:1. ינתּציּ, they pulled down before him, i.e., under his eye, or his oversight, the altars of the Baals (these are the בּמות, Ch2 34:3); and the sun-pillars (cf. Ch2 14:4) which stood upwards, i.e., above, upon the altars, he caused to be hewn away from them (מעליהם); the Asherim (pillars and trees of Asherah) and the carved and molten images to be broken and ground (הדק, cf. Ch2 15:16), and (the dust of them) to be strewn upon the graves (of those) who had sacrificed to them. הזּבחים is connected directly with הקּברים, so that the actions of those buried in them are poetically attributed to the graves. In Kg2 23:6 this is said only of the ashes of the Asherah statue which was burnt, while here it is rhetorically generalized.

Verse 5

And he burnt the bones of the priests upon their altars, i.e., he caused the bones of the idolatrous priests to be taken from their graves and burnt on the spot where the destroyed altars had stood, that he might defile the place with the ashes of the dead. In these words is summarized what is stated in Kg2 23:13 and Kg2 23:14 as to the defilement of the places of sacrifice built upon the Mount of Olives by the bones of the dead, and in Kg2 23:16-20 as to the burning of the bones of the high priests of Bethel, after they had been taken from their graves, upon their own altars. מזבחותים is an orthographical error for מזבּחותם.

Verse 6

Ch2 34:6 and Ch2 34:7 form a connected sentence: And in the cities of Manasseh ..., in their ruins round about, there he pulled down the altars, etc. The tribe of Simeon is here, as in Ch2 15:9, reckoned among the tribes of the kingdom of Israel, because the Simeonites, although they belonged geographically to the kingdom of Judah, yet in religion remained attached to the worship on the high places practised by the ten tribes; see on Ch2 15:9. "And unto Naphtali" is added, to designate the kingdom of Israel in its whole extent to the northern frontier of Canaan. The form בתיהם בּחר (in the Keth. divided into two words) gives no suitable sense. R. Sal. explains, timentes in planitie habitare, sed fixerunt in monte domicilia, rendering it "in their mountain-dwellings." This the words cannot mean. (Note: The lxx translate ἐν τοῖς τόποις αὐτῶν, expressing merely the בתיהם. The Targ. has צדיוּתהון בבית, in domo (s. loco) desolationis eorum.) The Keri בּחרבתיהם, "with their swords," is suggested by Eze 26:9, and is accepted by D. Kimchi, Abu Melech, and others, and understood to denote instruments with which the altars, groves, and images were cut down. But this interpretation also is certainly incorrect. The word is rather to be pointed בּחרבתיהם, in their wastes (ruins) (cf. Psa 109:10), and to be taken as an explanatory apposition to בּערי: in the cities of Manasseh ..., namely, in their ruins round about; for the land had been deserted since the times of Shalmaneser, and its cities were in great part in ruins. The statement as to the locality precedes in the form of an absolute sentence, and that which is predicated of it follows in the form of an apodosis with ו consec. (וינתּץ). להדק כּתּת, he dashed to pieces to crush; the form הדק is not a perfect after ל, but an infinitive which has retained the vowel of the perfect; cf. Ew. 238, d.

Verse 8

The cleansing and repairing of the temple, and the finding of the book of the law. Cf. Kg2 22:3-10. - In the eighteenth year of his reign, when he was purging the land and the house (of God), he sent. לטהר does not indeed signify "after the purging" (De Wette, with the older expositors), but still less is it a statement of the object, "to purge" (Berth.); for that is decisively disposed of both by its position at the beginning of the sentence, where no statement of the object would stand, but still more by the fact that a statement of the object follows, וגו לחזּק. ל used of time denotes "about," and so with the inf., e.g., Jer 46:13 : at (his) coming = when he came. Shaphan was סופר, state secretary, according to Kg2 22:3. With him the king sent the governor of the city Maaseiah, and the chancellor Joah. These two are not mentioned in Kg2 22:3, but have not been arbitrarily added by the chronicler, or invented by him, as Then. groundlessly supposes. "To repair the house of Jahve." What these high royal officials had to do with it we learn from what follows. Ch2 34:9-12 They, together with the high priest, gave the money which had been received for the repair of the temple to the overseers of the building, who then gave it to workmen to procure building materials and for wages, just as was done when the temple was repaired by Joash, Ch2 24:11-13. The Keri ויּשׁבוּ is a correction resulting from a misinterpretation of the Keth. וישׁבי, "and of the dwellers in Jerusalem." The enumeration, "from the hand of Manasseh, Ephraim," etc., is rhetorical. In ויּתּנוּ, Ch2 34:10, the verb of Ch2 34:9 is again taken up: they handed it to the overseers of the building, and they to the workmen. הם עשׂה is a rare form of the plur. עשׁי; see on Ch1 23:24. The overseers of the building (המפקדים - עשׁי) are the subject of the second ויּתּנוּ; and before the following עשׂי ל, which stands in 2 Kings, is to be supplied. בדוק is a denom. from בּדק, and signifies to repair what has been damaged. The statement of Ch2 34:10 is made more definite by Ch2 34:11 : they gave it, namely, to the workers in stone and wood, and to the builders to buy hewn stones and timber for couplings, and for the beams of the houses (לקרות, to provide with beams; הבּתים are the various buildings of the temple and its courts), which the kings of Judah had allowed to decay (השׁחית, not of designed destroying, but of ruining by neglect). - In Ch2 34:12 we have still the remark that the people did the work with fidelity, and the money could consequently be given to them without reckoning, cf. Kg2 22:7; and then the names of the building inspectors follow. Two Levites of the family of Merari, and two of the family of Kohath, were overseers; לנצּח, i.e., to lead in the building, to preside over it as upper overseers; and besides them, the Levites, all who were skilled in instruments of song (cf. Ch1 25:6.). As men who by their office and their art occupied a conspicuous place among the Levites, the oversight of the workmen in the temple was committed to them, not "that they might incite and cheer the workmen by music and song" (Berth.). Ch2 34:13 Ch2 34:13 is probably to be taken, along with Ch2 34:12, in the signification, "All the Levites who were skilled in music were over the bearers of burdens, and were overseers of all the workmen in reference to every work." The ו before הס על appears certainly to go against this interpretation, and Berth. would consequently erase it to connect הסּבּלים על with the preceding verse, and begin a new sentence with וּמנצּחים: "and they led all the workmen." But if we separate וּמנצּחים from הסּבּלים על, this mention of the bearers of burdens (סבלים) comes awkwardly in between the subject and the predicate, or the statement as to the subject. We hold the text to be correct, and make the w before הס על correspond to the ו before מנצחים, in the signification, et - et. The Levites, all who were skilled in instruments of song, were both over the bearers of burdens, and overseeing the workmen, or leading the workmen. Besides, of the Levites were, i.e., still other Levites were, scribes and officers and porters, i.e., were busied about the temple in the discharge of these functions. Ch2 34:14-18 In bringing out the money that had been brought into the house of the Lord, the high priest found the book of Moses' law. It is not clearly implied in the words, that he found it in the place where the money was laid up. The book of the law which was found is merely characterized as the book of the Mosaic law by the words בּיד־משׁה, not necessarily as Moses' autograph. The communication of this discovery by the high priest to the state secretary Shaphan, and by him to the king, is narrated in Ch2 34:15-18, just as in Kg2 22:8-10. The statement, Ch2 34:16, "And Shaphan brought the book to the king," instead of the words, "and Shaphan the ספר came (went) to the king," involves no difference as to the facts; it rather makes the matter clear. For since in Kg2 22:10, immediately after the statement that Hilkiah gave him the book, it is said that Shaphan read from it to the king, he must have brought it to the king. With this elucidation, both the omission of ויּקראהוּ (Kg2 22:8), and the insertion of עוד after ויּשׁב, Ch2 34:16, is connected. The main thing, that which it concerned the author of the Chronicle to notice, was the fact that the book of the law which had been discovered was immediately brought and read to the king; while the circumstance that Shaphan, when the book was given him, also opened it and read in it, is omitted, as it had no further results. But since Shaphan did not go to the king merely to bring him the book, but rather, in the first place, to report upon the performance of the commission entrusted to him in respect of the money, this report required to be brought prominently forward by the עוד: He brought the book to the king, and besides, made his report to the king. All that has been committed to thy servants (בּיד נתן), that they do; they have poured out the money, etc. The עבדים are not Shaphan and the others mentioned in Ch2 34:8, but in general those who were entrusted with the oversight of the repair of the temple, among whom, indeed, the chief royal officials were not included. After this report there follows in Ch2 34:18 an account of the book which Shaphan had brought, and which, as we were informed in Ch2 34:16, in anticipation of the event, he gave to the king.

Verse 19

The dismay of the king at the contents of the book which was read to him, and his inquiry of the prophetess Huldah as to the judgments threatened in the law. - Compare with this the parallel account in Kg2 22:11-20, with the commentary there given, as both accounts agree with the exception of some unimportant variations in expression. Instead of Abdon ben Micah (Ch2 34:20) we find in 2 Kings Achbor ben Micayahu, perhaps the correct reading. In Ch2 34:21, the expression, "and for those that are left in Israel and Judah," i.e., for the remainder of the people who were left in Israel after the destruction of the kingdom, and in Judah after the divine chastisements inflicted, mainly by the Assyrians under Hezekiah and Manasseh, is clearer and more significant than that in Kg2 22:13, "and for the people, and for all Judah." נתּכה, to pour itself forth (of anger), is quite as suitable as נצּתה, inflame, kindle itself, in Kg2 22:13. In Ch2 34:22, those sent with the high priest Hilkiah are briefly designated by the words המּלך ואשׁר, and whom the king, scil. had sent; in Kg2 22:14, on the contrary, the individual names are recorded (Ewald, Gramm. 292, b, would supply אמר, after the lxx). The names of the ancestors of the prophetess Huldah also are somewhat different. כּזאת, as the king had said to him, is omitted in 2 Kings. - In Ch2 34:24, כּל־האלות, all the curses, is more significant than כּל־דּברי, Kg2 22:16. ותּתּך (Ch2 34:25) is a statement of the result of the עזבוּני: Because they have forsaken me, my anger pours itself forth. In Ch2 34:27, the rhetorical expansion of the words which God had spoken of Jerusalem in the law, וגו לשׁמּה להיות, inserted in Kg2 22:19 as an elucidation, are omitted. After the preceding designation of these words as "the curses written in the law," any further elucidation was superfluous. On the contents of the saying of the prophetess Huldah, see the commentary on Kg2 22:16.

Verse 29

The reading of the book of the law in the temple, and the solemn renewal of the covenant, to which the king assembled the elders of Judah and Jerusalem, with all the people, after the saying of the prophetess Huldah had been reported to him, are recorded in Kg2 23:1-3 as they are in the Chronicle, and have been commented upon at the former passage. Only Ch2 34:32, the contents of which correspond to the words, "And the whole people entered into the covenant" (Kg2 23:3), will need explanation. ויּעמד is usually translated, "he caused the people to enter into the covenant" (after 2 Kings). This is in substance correct, but exegetically cannot be defended, since בּבּרית does not precede, so as to allow of its here being supplied from the context. ויּעמד only signifies, he caused all who were in Jerusalem and Benjamin to stand, and they did according to the covenant of God; whence we can easily supply in the first clause, "and to do according to the covenant." The collocation, "in Jerusalem and in Benjamin," is an abbreviation of the complete formula, "in Jerusalem and Judah and Benjamin;" then in the following clause only the inhabitants of Jerusalem are named as representatives of the inhabitants of the whole kingdom.

Verse 33

But not only his own subjects did Josiah induce to act towards God in accordance with the covenant; in all the districts of the sons of Israel he removed the idolatrous abominations, and compelled every one in Israel to serve Jahve. The "sons of Israel," as distinguished from the inhabitants of Jerusalem and Benjamin (Ch2 34:32), are the remnant of the ten tribes in their land, where Josiah, according to Ch2 34:6., had also destroyed the idolatrous places of worship and the images. The statement in our verse, with which the account of Josiah's cultus reform is concluded, refers to that. לעבד ויּעבד, he made to serve, compelled them to serve. By the abolition of idolatry he compelled them to worship Jahve. The last words of the verse are accordingly to be interpreted as signifying that Josiah, so long as he lived, allowed no open idolatry, but externally maintained the worship of Jahve. These measures could not effect a real, heartfelt conversion to God, and so the people fell again into open idolatry immediately after Josiah's death; and Jeremiah continually complains of the defection and corruption of Judah and Israel: cf. Ch2 11:1, Ch2 13:1, Ch2 25:1, etc.

Introduction

Before we see Judah and Jerusalem ruined we shall yet see some glorious years, while good Josiah sits at the helm. By his pious endeavours for reformation God tried them yet once more; if they had known in this their day, the day of their visitation, the things that belonged to their peace and improved them, their ruin might have been prevented. But after this reign they were hidden from their eyes, and the next reigns brought an utter desolation upon them. In this chapter we have, I. A general account of Josiah's character (Ch2 34:1, Ch2 34:2). II. His zeal to root out idolatry (Ch2 34:3-7). III. His care to repair the temple (Ch2 34:8-13). IV. The finding of the book of the law and the good use made of it (Ch2 34:14-28). V. The public reading of the law to the people and their renewing their covenant with God thereupon (Ch2 34:29-33). Much of this we had 2 Kings 22.

Verse 1

Concerning Josiah we are here told, 1. That he came to the crown when he was very young, only eight years old (yet his infancy did not debar him from his right), and he reigned thirty-one years (Ch2 34:1), a considerable time. I fear, however, that in the beginning of his reign things went much as they had done in his father's time, because, being a child, he must have left the management of them to others; so that it was not till his twelfth year, which goes far in the number of his years, that the reformation began, Ch2 34:3. He could not, as Hezekiah did, fall about it immediately. 2. That he reigned very well (Ch2 34:2), approved himself to God, trod in the steps of David, and did not decline either to the right hand of to the left: for there are errors on both hands. 3. That while he was young, about sixteen years old, he began to seek after God, Ch2 34:3. We have reason to think he had not so good an education as Manasseh had (it is well if those about him did not endeavour to corrupt and debauch him); yet he thus sought God when he was young. It is the duty and interest of young people, and will particularly be the honour of young gentlemen, as soon as they come to years of understanding, to begin to seek God; for those that seek him early shall find him. 4. That in the twelfth year of his reign, when it is probable he took the administration of the government entirely into his own hands, he began to purge his kingdom from the remains of idolatry; he destroyed the high places, groves, images, altars, all the utensils of idolatry, v. 3, 4. He not only cast them out as Manasseh did, but broke them to pieces, and made dust of them. This destruction of idolatry is here said to be in his twelfth year, but it was said (Kg2 23:23) to be in his eighteenth year. Something was probably done towards it in his twelfth year; then he began to purge out idolatry, but that good work met with opposition, so that it was not thoroughly done till they had found the book of the law six years afterwards. But here the whole work is laid together briefly which was much more largely and particularly related in the Kings. His zeal carried him out to do this, not only in Judah and Jerusalem, but in the cities of Israel too, as far as he had any influence upon them.

Verse 8

Here, 1. Orders are given by the king for the repair of the temple, Ch2 34:8. When he had purged the house of the corruptions of it he began to fit it up for the services that were to be performed in it. Thus we must do by the spiritual temple of the heart, get it cleansed from the pollutions of sin, and then renewed, so as to be transformed into the image of God. Josiah, in this order, calls God the Lord his God. Those that truly love God will love the habitation of his house. 2. Care is taken about it, effectual care. The Levites went about the country and gathered money towards it, which was returned to the three trustees mentioned, Ch2 34:8. They brought it to Hilkiah the high priest (Ch2 34:9), and he and they put it into the hands of workmen, both overseers and labourers, who undertook to do it by the great, as we say, or in the gross, Ch2 34:10, Ch2 34:11. It is observed that the workmen were industrious and honest: They did the work faithfully (Ch2 34:12); and workmen are not completely faithful if they are not both careful and diligent, for a confidence is reposed in them that they will be so. It is also intimated that the overseers were ingenious; for it is said that all those were employed to inspect this work who were skilful in instruments of music; not that their skill in music could be of any use in architecture, but it was an evidence that they were men of sense and ingenuity, and particularly that their genius lay towards the mathematics, which qualified them very much for this trust. Witty men are then wise men when they employ their wit in doing good, in helping their friends, and, as they have opportunity, in serving the public. Observe, in this work, how God dispenses his gifts variously; here were some that were bearers of burdens, cut out for bodily labour and fit to work. Here were others (made meliori luto - of finer materials) that had skill in music, and they were overseers of those that laboured, and scribes and officers. The former were the hands: these were the heads. They had need of one another, and the work needed both. Let not the overseers of the work despise the bearers of burdens, nor let those that work in the service grudge at those whose office it is to direct; but let each esteem and serve the other in love, and let God have the glory and the church the benefit of the different gifts and dispositions of both.

Verse 14

This whole paragraph we had, just as it is here related, Kg2 22:8-20, and have nothing to add here to what was there observed. But, 1. We may hence take occasion to bless God that we have plenty of Bibles, and that they are, or may be, in all hands, - that the book of the law and gospel is not lost, is not scarce, - that, in this sense, the word of the Lord is not precious. Bibles are jewels, but, thanks be to God, they are not rarities. The fountain of the waters of life is not a spring shut up or a fountain sealed, but the streams of it, in all places, make glad the city of our God. Usus communis aquarum - These waters flow for general use. What a great deal shall we have to answer for if the great things of God's law, being thus made common, should be accounted by us as strange things! 2. We may hence learn, whenever we read or hear the word of God, to affect our hearts with it, and to get them possessed with a holy fear of that wrath of God which is there revealed against all ungodliness and unrighteousness of men, as Josiah's tender heart was. When he heard the words of the law he rent his clothes (Ch2 34:19), and God was well pleased with his doing so, Ch2 34:27. Were the things contained in the scripture new to us, as they were here to Josiah, surely they would make deeper impressions upon us than commonly they do; but they are not the less weighty, and therefore should not be the less considered by us, for their being well known. Rend the heart therefore, not the garments. 3. We are here directed when we are under convictions of sin, and apprehensions of divine wrath, to enquire of the Lord; so Josiah did, Ch2 34:21. It concerns us to ask (as they did, Act 2:37), Men and brethren, what shall we do? and more particularly (as the jailor), What must I do to be saved? Act 16:30. If you will thus enquire, enquire (Isa 21:12); and, blessed be God, we have the lively oracles to which to apply with these enquiries. 4. We are here warned of the ruin that sin brings upon nations and kingdoms. Those that forsake God bring evil upon themselves (Ch2 34:24, Ch2 34:25), and kindle a fire which shall not be quenched. Such will the fire of God's wrath be when the decree has gone forth against those that obstinately and impenitently persist in their wicked ways. 5. We are here encouraged to humble ourselves before God and seek unto him, as Josiah did. If we cannot prevail thereby to turn away God's wrath from our land, yet we shall deliver our own souls, Ch2 34:27, Ch2 34:28. And good people are here taught to be so far from fearing death as to welcome it rather when it takes them away from the evil to come. See how the property of it is altered by making it the matter of a promise: Thou shalt be gathered to thy grave in peace, housed in that ark, as Noah, when a deluge is coming.

Verse 29

We have here an account of the further advances which Josiah made towards the reformation of his kingdom upon the hearing of the law read and the receipt of the message God sent him by the prophetess. Happy the people that had such a king; for here we find that, 1. They were well taught. He did not go about to force them to do their duty, till he had first instructed them in it. He called all the people together, great and small, young and old, rich and poor, high and low. He that hath ears to hear, let him hear the words of the book of the covenant; for they are all concerned in those words. To put an honour upon the service, and to engage attention the more, though there were priests and Levites present, the king himself read the book to the people (Ch2 34:30), and he read it, no doubt, in such a manner as to show that he was himself affected with it, which would be a means of affecting the hearers. 2. They were well fixed. The articles of agreement between God and Israel being read, that they might intelligently covenant with God, both king and people with great solemnity did as it were subscribe the articles. The king in his place covenanted to keep God's commandments with all his heart and soul, according to what was written in the book (Ch2 34:31), and urged the people to declare their consent likewise to this covenant, and solemnly to promise that they would faithfully perform, fulfil, and keep, all and every thing that was on their part to be done, according to this covenant: this they did; they could not for shame do otherwise. He caused all that were present to stand to it (Ch2 34:32), and made them all to serve, even to serve the Lord their God (Ch2 34:33), to do it and to make a business of it. he did all he could to bring them to it - to serve, even to serve; the repetition denotes that this was the only thing his heart was set on; he aimed at nothing else in what he did but to engage them to God and their duty. 3. They were well tended, were honest with good looking to. All his days they departed not from following the Lord; he kept them, with much ado, from running into idolatry again. All his days were days of restraint upon them; but this intimated that there was in them a bent to backslide, a strong inclination to idolatry. Many of them wanted nothing but to have him out of the way, and then they would have their high places and their images up again. And therefore we find that in the days of Josiah (Jer 3:6) God charged it upon treacherous Judah that she had not returned to him with all her heart, but feignedly (Ch2 34:10), nay, had played the harlot (Ch2 34:8) and thereby had even justified backsliding Israel, Ch2 34:11. In the twenty-third year of this reign, four or five years after this, they had gone on to provoke God to anger with the works of their hands (Jer 25:3-7); and, which is very observable, it is from the beginning of Josiah's reformation, his twelfth or thirteenth year, that the iniquity of the house of Judah, which brought ruin upon them, and which the prophet was to bear lying on his right side, was dated (Eze 4:6), for thence to the destruction of Jerusalem was just forty years. Josiah was sincere in what he did, but the generality of the people were averse to it and hankered after their idols still; so that the reformation, though well designed and well prosecuted by the prince, had little or no effect upon the people. It was with reluctancy that they parted with their idols; still they were in heart joined to them, and wished for them again. This God saw, and therefore from that time, when one would have thought the foundations had been laid for a perpetual security and peace, from that very time did the decree go forth for their destruction. Nothing hastens the ruin of a people nor ripens them for it more than the baffling of hopeful attempts for reformation and a hypocritical return to God. Be not deceived, God is not mocked.

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I Have Found the Book of the Law in The

Introduction

Verse 2

Verse 4

Verse 5

Verse 6

Verse 9

Verse 12

Verse 14

Verse 22

Verse 27

Verse 28

Verse 30

Verse 31

Verse 32

Introduction

Verse 3

Verse 4

Verse 5

Verse 6

Verse 8

Verse 19

Introduction

Verse 1

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 1

Verse 3

Verse 5

Verse 6

Verse 8

Verse 19

Verse 29

Verse 33

Introduction

Verse 1

Verse 8

Verse 14

Verse 29

Verse 1

Verse 3

Verse 6

Verse 12

Verse 14

Verse 24

Verse 27

Verse 29