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2 Chronicles 34:6
Verse
Context
Josiah Destroys Idolatry
5Then he burned the bones of the priests on their altars. So he cleansed Judah and Jerusalem. 6Josiah did the same in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali, and in the ruins around them.7He tore down the altars and Asherah poles, crushed the idols to powder, and cut to pieces all the incense altars throughout the land of Israel. Then he returned to Jerusalem.
Sermons
Jacob Prasch
F.B. MeyerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
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.
Tyndale Open Study Notes
34:6 By Josiah’s twelfth year as king (628 BC), the Assyrian Empire had largely disintegrated. During this time, the north of Israel was virtually deserted, making it possible for Josiah to extend his influence and control into Manasseh, Ephraim, and Simeon, even as far as Naphtali.
2 Chronicles 34:6
Josiah Destroys Idolatry
5Then he burned the bones of the priests on their altars. So he cleansed Judah and Jerusalem. 6Josiah did the same in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali, and in the ruins around them.7He tore down the altars and Asherah poles, crushed the idols to powder, and cut to pieces all the incense altars throughout the land of Israel. Then he returned to Jerusalem.
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Last Revival
By Jacob Prasch3.1K46:17Revival2CH 7:142CH 34:62CH 34:22MAT 6:33In this sermon, the speaker emphasizes the importance of preaching the word of God based on truth rather than marketing tactics or popular trends. He highlights the biblical concept of warning and repentance, stating that every revival in history has begun with people weeping, not laughing. The speaker then focuses on the story of King Josiah in the book of Chronicles, who rediscovered the lost book of the law and tore his clothes in repentance. He draws parallels between Josiah and Jesus as the good shepherd and king, emphasizing the need for pastors to emulate Jesus in their shepherding role.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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].
John Gill Bible Commentary
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.
Tyndale Open Study Notes
34:6 By Josiah’s twelfth year as king (628 BC), the Assyrian Empire had largely disintegrated. During this time, the north of Israel was virtually deserted, making it possible for Josiah to extend his influence and control into Manasseh, Ephraim, and Simeon, even as far as Naphtali.